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Vaiśnava

2026-09-19T06:33:36Z

Himanshu Bhatt: /* Definiens */ added to section, including passages, an internal link and image

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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>

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 Aum''," 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.

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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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''" ''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada]] 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).

===Definiens===
[[image:Divine Council.jpg|right|thumb|300px|The human council of divine authority on Earth (Vishnu was 1 of the Adityas.)]]
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'. 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 Vishnu was on the [[Devata#Divine Council|Divine Council of 33]] that probably first instituted Sanatan Dharm.

''Padma Samhita'' 4.2.88: 
"''[He is called] Sūri, Suhṛd, Bhāgvat, Sāttvat, one who knows the five daily observances, Ekāntik, Tanmaya, and also Pānchrātrik.''"

''Bhāgvat Purana'' 6.3.19: 
"''That Dharm established by Bhagvat for the purpose of attaining Bhagvat is called Bhāgvat Dharm.''"

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Samkarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Tantra''
|Tantra
|
|
|
|
|
|-
!''Vishwa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vyās Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

''Ahirbudhnya Samhita'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Samhita'' 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]

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana 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.

====Worship of Narayan before Krishna====
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 Narada 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.

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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhāgvat'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

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.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), and 'mahat-tattva' (''total manifestation potential''), 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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara 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.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''Sāttvat 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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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 Narada 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>

;Distinction of Vishnu and Vamana
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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvat-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-19T06:03:20Z

Himanshu Bhatt: /* The Common Contemplative Tradition of Vaiśnavism */ added new subsection

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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>

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 Aum''," 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.

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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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''" ''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada]] 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).

===Definiens===
''Padma Samhita'' 4.2.88: 
“[He is called] Sūri, Suhṛd, Bhāgavata, Sāttvata, one who knows the five daily observances, Ekāntika, Tanmaya, and also Pāñcarātrika.”

''Bhāgvat Purana'' 6.3.19: 
"''That Dharma established by Bhagavat for the purpose of attaining Bhagvt is called Bhāgvat Dharma.''"

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Sanat Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Sanatkumar Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Sananda Samhita''
|Tertiary Āgama
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|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Samkarshan Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
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|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
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|Krishna
|
|
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|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
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|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
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|-
!''Shukaprashna Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
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|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Sudarshan Samhita''
|Secondary Āgama
|
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|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
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|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
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|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vihagendra Samhita''
|Secondary Āgama
|
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|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vishnu Samhita''
|Secondary Āgama
|
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|30
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|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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|
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|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
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|
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|
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
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|39
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|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
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|-
!''Vishnu Tantra''
|Tantra
|
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|-
!''Vishwa Samhita''
|Tertiary Āgama
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|-
!''Vishwaksena Samhita''
|Tertiary Āgama
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|
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|
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|-
!''Vishwamitra Samhita''
|Tertiary Āgama
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|
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|-
!''Vishveshvar Samhita''
|Tertiary Āgama
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|
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|
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|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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|-
!''Vyās Samhita''
|Tertiary Āgama
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|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

''Ahirbudhnya Samhita'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Samhita'' 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]

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana 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.

====Worship of Narayan before Krishna====
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 Narada 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.

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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhāgvat'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

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.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), and 'mahat-tattva' (''total manifestation potential''), 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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara 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.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''Sāttvat 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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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 Narada 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>

;Distinction of Vishnu and Vamana
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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvat-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-19T05:47:33Z

Himanshu Bhatt: /* The Common Contemplative Tradition of Vaiśnavism */

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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>

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 Aum''," 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.

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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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''" ''[[Bhagvata]] Purana'', 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Samkarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
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!''Vishnu Tantra''
|Tantra
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!''Vishwa Samhita''
|Tertiary Āgama
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!''Vishwaksena Samhita''
|Tertiary Āgama
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!''Vishwamitra Samhita''
|Tertiary Āgama
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!''Vishveshvar Samhita''
|Tertiary Āgama
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!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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!''Vyās Samhita''
|Tertiary Āgama
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==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

''Ahirbudhnya Samhita'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Samhita'' 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]

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana 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.

====Worship of Narayan before Krishna====
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 Narada 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.

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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhāgvat'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

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.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), and 'mahat-tattva' (''total manifestation potential''), 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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara 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.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''Sāttvat 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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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 Narada 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>

;Distinction of Vishnu and Vamana
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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvat-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-19T05:45:30Z

Himanshu Bhatt: /* Foundation */

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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>

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 Aum''," 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.

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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
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|-
!''Brahmā Samhita''
|Tertiary Āgama
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|-
!''Brahmā Tantra''
|Tantra
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|-
!''Brhad-Brahmā Samhita''
|Tantra
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|-
!''Brhaspati Mahātantra''
|Tantra
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|-
!''Bodhāyana Samhita''
|Tertiary Āgama
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|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
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|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
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|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
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|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
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|-
!''Gautamiya Samhita''
|Tertiary Āgama
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|Krishna
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|-
!''Gajendra Samhita''
|Tertiary Āgama
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|-
!''Garga Samhita''
|Tertiary Āgama
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|-
!''Gautam Samhita''
|Tertiary Āgama
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|-
!''Govind Samhita''
|Tertiary Āgama
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|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
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|Krishna
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|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
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|-
!''Hayagriva Tantra''
|Tantra
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|-
!''Hayasirsa Samhita''
|Secondary Āgama
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|144
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|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
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|-
!''Ishvar Samhita''
|Secondary Āgama
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|24
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|-
!''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
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|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
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|33
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|-
!''Jayottara Samhita''
|Tertiary Āgama
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|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
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|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
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|-
!''Kanva Samhita''
|Tertiary Āgama
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|-
!''Kapil Samhita''
|Tertiary Āgama
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|-
!''Kapilnjal Samhita''
|Tertiary Āgama
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|-
!''Kashyap Samhita''
|Secondary Āgama
|
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|12
|
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|-
!''Kashyapottara Samhita''
|Tertiary Āgama
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|-
!''Khagaprashna Samhita''
|Tertiary Āgama
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|-
!''Khagendra Samhita''
|Tertiary Āgama
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|-
!''Khageshvar Samhita''
|Tertiary Āgama
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|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
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|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
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|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
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|
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|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
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|-
!''Māheshvar Tantra''
|Tantra
|
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|-
!''Mankan Samhita''
|Tertiary Āgama
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|-
!''Markandeya Samhita''
|Tertiary Āgama
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|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
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|
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|
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|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
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|-
!''Nārad Samhita''
|Tertiary Āgama
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|
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|-
!''Nāradiya Samhita''
|Tertiary Āgama
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|-
!''Nārāyan Samhita''
|Tertiary Āgama
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|-
!''Nārsimha Samhita''
|Tertiary Āgama
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|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
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|-
!''Padmanābha Samhita''
|Tertiary Āgama
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|
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|
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|-
!''Pādma Samhita''
|Secondary Āgama
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|31
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|-
!''Padmodbhav Samhita''
|Tertiary Āgama
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|-
!''Panchprashna Samhita''
|Tertiary Āgama
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|-
!''Param Samhita''
|Secondary Āgama
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|31
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|-
!''Parampurusa Samhita''
|Tertiary Āgama
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|-
!''Pārmeshvar Samhita''
|Secondary Āgama
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|15
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|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
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|-
!''Parāshar Samhita''
|Secondary Āgama
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|8
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|-
!''Parāsharya Samhita''
|Tertiary Āgama
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|

|
|
|-
!''Parāshar Tantra''
|Tantra
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|Krishna
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|
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|-
!''Prakash Samhita''
|Tertiary Āgama
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|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
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|43
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|-
!''Pradyumna Samhita''
|Tertiary Āgama
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|-
!''Prahlād Samhita''
|Tertiary Āgama
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|-
!''Purāṇ Samhita''
|Tertiary Āgama
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|-
!''Purṇa Samhita''
|Tertiary Āgama
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|-
!''Purushottam Samhita''
|Secondary Āgama
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|43
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|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
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|
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|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
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|Radha and Krishna
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|
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|-
!''Sāṃvart Samhita''
|Tertiary Āgama
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|
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|-
!''Sanak Samhita''
|Tertiary Āgama
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|-
!''Sanat Samhita''
|Tertiary Āgama
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|-
!''Sanatkumar Samhita''
|Tertiary Āgama
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|-
!''Sananda Samhita''
|Tertiary Āgama
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|-
!''Sanatkumar Tantra''
|Tantra
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|Krishna
|
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|-
!''Samkarshan Samhita''
|Tertiary Āgama
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|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
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|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
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|-
!''Satvat Tantra''
|Tantra
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|Krishna
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|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
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|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
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|Lakshmi
|
|
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|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
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|
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|-
!''Shaunak Samhita''
|Tertiary Āgama
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|-
!''Shaunakiya Samhita''
|Tertiary Āgama
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|
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|-
!''Shesh Samhita''
|Tertiary Āgama
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|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
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|-
!''Shukaprashna Samhita''
|Tertiary Āgama
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|
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|-
!''Srī Shāstra''
|Tertiary Āgama
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|-
!''Srīdhara Samhita''
|Tertiary Āgama
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|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
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|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
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|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
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|-
!''Sriprashna Samhita''
|Tertiary Āgama
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|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
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|
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|-
!''Sudarshan Samhita''
|Secondary Āgama
|
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|41
|
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|-
!''Tantratilak Samhita''
|Tertiary Āgama
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|
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|-
!''Trayashatottar Samhita''
|Tertiary Āgama
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|
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|
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|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
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|
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|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Umā Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
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|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
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|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Varāha Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
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|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vihagendra Samhita''
|Secondary Āgama
|
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|24
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|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Vishnu Samhita''
|Secondary Āgama
|
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|30
|
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|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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|
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|
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|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
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|
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
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|39
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|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
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|-
!''Vishnu Tantra''
|Tantra
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|
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|-
!''Vishwa Samhita''
|Tertiary Āgama
|
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|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
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|
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|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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|-
!''Vyās Samhita''
|Tertiary Āgama
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|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

''Ahirbudhnya Samhita'' claims the original teaching ("''ādishāstra''") appeared from the sky "''like the sound of thunder''" ("''nirghātaśabdavat''".)<ref>''Ahirbudhnya Samhita'' 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]

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana 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.

====Worship of Narayan before Krishna====
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 Narada 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.

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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhāgvat'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

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.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), and 'mahat-tattva' (''total manifestation potential''), 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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara 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.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''Sāttvat 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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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 Narada 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>

;Distinction of Vishnu and Vamana
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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvat-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-19T05:28:58Z

Himanshu Bhatt: /* Understanding vyuhas */

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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>

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 Aum''," 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.

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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
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|Krishna
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!''Samkarshan Samhita''
|Tertiary Āgama
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!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
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!''Sārasamuccaya Samhita''
|Tertiary Āgama
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!''Satvat Tantra''
|Tantra
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|Krishna
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!''Sātyaki Samhita''
|Tertiary Āgama
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!''Saubhagya-Lakshmi Tantra''
|Tantra
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|Lakshmi
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|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
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!''Shaunak Samhita''
|Tertiary Āgama
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!''Shaunakiya Samhita''
|Tertiary Āgama
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!''Shesh Samhita''
|Tertiary Āgama
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!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
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!''Shukaprashna Samhita''
|Tertiary Āgama
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!''Srī Shāstra''
|Tertiary Āgama
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!''Srīdhara Samhita''
|Tertiary Āgama
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!''Srīkālaparā Samhita''
|Tertiary Āgama
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!''Sri Kālottara Samhita''
|Tertiary Āgama
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!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
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!''Sriprashna Samhita''
|Tertiary Āgama
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!''Suparṇaprashna Samhita''
|Tertiary Āgama
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!''Sudarshan Samhita''
|Secondary Āgama
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|41
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!''Tantratilak Samhita''
|Tertiary Āgama
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!''Trayashatottar Samhita''
|Tertiary Āgama
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!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
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|Krishna
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!''Upendra Samhita''
|Tertiary Āgama
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!''Umā Samhita''
|Tertiary Āgama
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!''Vaibhavik Samhita''
|Tertiary Āgama
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!''Vaihāyasī Samhita''
|Tertiary Āgama
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!''Vaivaswat Tantra''
|Tantra
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|Krishna
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!''Vālmiki Samhita''
|Tertiary Āgama
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|Rama and Sita
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!''Vāman Samhita''
|Tertiary Āgama
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!''Varāha Samhita''
|Tertiary Āgama
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|-
!''Vasishtha Samhita''
|Tertiary Āgama
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|Rama
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|-
!''Vāsudev Samhita''
|Tertiary Āgama
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|-
!''Vāyu Samhita''
|Tertiary Āgama
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|-
!''Vihagendra Samhita''
|Secondary Āgama
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|24
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|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
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|-
!''Vishnu Samhita''
|Secondary Āgama
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|30
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|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
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|39
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|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
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|-
!''Vishnu Tantra''
|Tantra
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|-
!''Vishwa Samhita''
|Tertiary Āgama
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!''Vishwaksena Samhita''
|Tertiary Āgama
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|-
!''Vishwamitra Samhita''
|Tertiary Āgama
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|-
!''Vishveshvar Samhita''
|Tertiary Āgama
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|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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!''Vyās Samhita''
|Tertiary Āgama
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==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana 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.

====Worship of Narayan before Krishna====
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 Narada 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.

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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhāgvat'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

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.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), and 'mahat-tattva' (''total manifestation potential''), 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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara 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.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''Sāttvat 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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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 Narada 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>

;Distinction of Vishnu and Vamana
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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvat-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-19T05:17:55Z

Himanshu Bhatt: /* Understanding vyuhas */ added about clonal colony analogy in the vyuhas within Narayan and souls within (having obtained Moksh) Narayan

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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>

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 Aum''," 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.

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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Samkarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Tantra''
|Tantra
|
|
|
|
|
|-
!''Vishwa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vyās Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana 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.

====Worship of Narayan before Krishna====
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 Narada 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.

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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhāgvat'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

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.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') 'pradhan' (''chief''), and 'mahat-tattva' (''total manifestation potential''), 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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''Sāttvat 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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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 Narada 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>

;Distinction of Vishnu and Vamana
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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvat-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-19T03:40:09Z

Himanshu Bhatt: /* Pānchrātra Corpus */

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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>

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 Aum''," 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.

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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
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!''Brahmā Tantra''
|Tantra
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!''Brhad-Brahmā Samhita''
|Tantra
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!''Brhaspati Mahātantra''
|Tantra
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!''Bodhāyana Samhita''
|Tertiary Āgama
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!''Chitrakalpa Samhita''
|Tertiary Āgama
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!''Chitrashikhandi Samhita''
|Tertiary Āgama
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|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
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!''Dūrvāsā Samhita''
|Tertiary Āgama
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!''Gautamiya Samhita''
|Tertiary Āgama
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|Krishna
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!''Gajendra Samhita''
|Tertiary Āgama
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!''Garga Samhita''
|Tertiary Āgama
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!''Gautam Samhita''
|Tertiary Āgama
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!''Govind Samhita''
|Tertiary Āgama
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|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
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|Krishna
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!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
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!''Hayagriva Tantra''
|Tantra
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!''Hayasirsa Samhita''
|Secondary Āgama
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|144
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!''Hiranyagarbha Samhita''
|Tertiary Āgama
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!''Ishvar Samhita''
|Secondary Āgama
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|24
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|-
!''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
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!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
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|33
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!''Jayottara Samhita''
|Tertiary Āgama
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|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
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|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
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|-
!''Kanva Samhita''
|Tertiary Āgama
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|-
!''Kapil Samhita''
|Tertiary Āgama
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!''Kapilnjal Samhita''
|Tertiary Āgama
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|-
!''Kashyap Samhita''
|Secondary Āgama
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|12
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|-
!''Kashyapottara Samhita''
|Tertiary Āgama
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|-
!''Khagaprashna Samhita''
|Tertiary Āgama
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|-
!''Khagendra Samhita''
|Tertiary Āgama
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|-
!''Khageshvar Samhita''
|Tertiary Āgama
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|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
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|Krishna
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|-
!''Lakshmi Narayana Samhita''
|Tantra
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|Lakshmi and Vishnu
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|-
!''Lakshmi Tantra''
|Tantra
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|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
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|40
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|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
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|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
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|-
!''Māheshvar Tantra''
|Tantra
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!''Mankan Samhita''
|Tertiary Āgama
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|-
!''Markandeya Samhita''
|Tertiary Āgama
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|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
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|-
!''Nalakubar Samhita''
|Tertiary Āgama
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|-
!''Nārad Pānchrātra''
|Tantra
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|Krishna
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|-
!''Nārad Samhita''
|Tertiary Āgama
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|-
!''Nāradiya Samhita''
|Tertiary Āgama
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|-
!''Nārāyan Samhita''
|Tertiary Āgama
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|-
!''Nārsimha Samhita''
|Tertiary Āgama
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|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
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|-
!''Padmanābha Samhita''
|Tertiary Āgama
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!''Pādma Samhita''
|Secondary Āgama
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|31
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|-
!''Padmodbhav Samhita''
|Tertiary Āgama
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|-
!''Panchprashna Samhita''
|Tertiary Āgama
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!''Param Samhita''
|Secondary Āgama
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|31
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|-
!''Parampurusa Samhita''
|Tertiary Āgama
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|-
!''Pārmeshvar Samhita''
|Secondary Āgama
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|15
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|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
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|-
!''Parāshar Samhita''
|Secondary Āgama
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|8
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!''Parāsharya Samhita''
|Tertiary Āgama
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|

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!''Parāshar Tantra''
|Tantra
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|Krishna
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!''Prakash Samhita''
|Tertiary Āgama
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!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
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|43
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|-
!''Pradyumna Samhita''
|Tertiary Āgama
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|-
!''Prahlād Samhita''
|Tertiary Āgama
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|-
!''Purāṇ Samhita''
|Tertiary Āgama
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!''Purṇa Samhita''
|Tertiary Āgama
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|-
!''Purushottam Samhita''
|Secondary Āgama
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|43
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|-
!''Radha Tantra''
|Tantra
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|Radha and Krishna
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|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
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|Radha and Krishna
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|-
!''Sāṃvart Samhita''
|Tertiary Āgama
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|-
!''Sanak Samhita''
|Tertiary Āgama
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!''Sanat Samhita''
|Tertiary Āgama
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!''Sanatkumar Samhita''
|Tertiary Āgama
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|-
!''Sananda Samhita''
|Tertiary Āgama
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!''Sanatkumar Tantra''
|Tantra
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|Krishna
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!''Samkarshan Samhita''
|Tertiary Āgama
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!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
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|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
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!''Satvat Tantra''
|Tantra
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|Krishna
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!''Sātyaki Samhita''
|Tertiary Āgama
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|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
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|Lakshmi
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|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
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|-
!''Shaunak Samhita''
|Tertiary Āgama
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!''Shaunakiya Samhita''
|Tertiary Āgama
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!''Shesh Samhita''
|Tertiary Āgama
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|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
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|-
!''Shukaprashna Samhita''
|Tertiary Āgama
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!''Srī Shāstra''
|Tertiary Āgama
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!''Srīdhara Samhita''
|Tertiary Āgama
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|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
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|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
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|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
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!''Sriprashna Samhita''
|Tertiary Āgama
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|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
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!''Sudarshan Samhita''
|Secondary Āgama
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|41
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|-
!''Tantratilak Samhita''
|Tertiary Āgama
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|-
!''Trayashatottar Samhita''
|Tertiary Āgama
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|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
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|Krishna
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!''Upendra Samhita''
|Tertiary Āgama
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|-
!''Umā Samhita''
|Tertiary Āgama
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|-
!''Vaibhavik Samhita''
|Tertiary Āgama
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|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
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|-
!''Vaivaswat Tantra''
|Tantra
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|Krishna
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|-
!''Vālmiki Samhita''
|Tertiary Āgama
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|Rama and Sita
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|-
!''Vāman Samhita''
|Tertiary Āgama
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|-
!''Varāha Samhita''
|Tertiary Āgama
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|-
!''Vasishtha Samhita''
|Tertiary Āgama
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|Rama
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|-
!''Vāsudev Samhita''
|Tertiary Āgama
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|-
!''Vāyu Samhita''
|Tertiary Āgama
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|-
!''Vihagendra Samhita''
|Secondary Āgama
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|24
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!''Vihāgeshvar Samhita''
|Tertiary Āgama
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|-
!''Vishnu Samhita''
|Secondary Āgama
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|30
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|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
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|39
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!''Vishnu-Tilak Samhita''
|Tertiary Āgama
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|-
!''Vishnu Tantra''
|Tantra
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!''Vishwa Samhita''
|Tertiary Āgama
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!''Vishwaksena Samhita''
|Tertiary Āgama
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!''Vishwamitra Samhita''
|Tertiary Āgama
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!''Vishveshvar Samhita''
|Tertiary Āgama
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|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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!''Vyās Samhita''
|Tertiary Āgama
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|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana 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.

====Worship of Narayan before Krishna====
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 Narada 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.

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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhāgvat'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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 Narada 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>

;Distinction of Vishnu and Vamana
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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvat-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-18T19:39:07Z

Himanshu Bhatt: Made into "Bhāgvat" and "Samkarshan" for consistency

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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>

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 Aum''," 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.

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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Samkarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
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|Krishna
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|-
!''Sātyaki Samhita''
|Tertiary Āgama
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|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
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|Lakshmi
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|
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|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
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|
|
|
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|-
!''Shaunak Samhita''
|Tertiary Āgama
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|
|
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|-
!''Shaunakiya Samhita''
|Tertiary Āgama
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|
|
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|-
!''Shesh Samhita''
|Tertiary Āgama
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|
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|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
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|
|
|
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|-
!''Shukaprashna Samhita''
|Tertiary Āgama
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|
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|-
!''Srī Shāstra''
|Tertiary Āgama
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|-
!''Srīdhara Samhita''
|Tertiary Āgama
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|
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|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
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|
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|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
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|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
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|-
!''Sriprashna Samhita''
|Tertiary Āgama
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|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
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|-
!''Sudarshan Samhita''
|Secondary Āgama
|
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|41
|
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|-
!''Tantratilak Samhita''
|Tertiary Āgama
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|
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|-
!''Trayashatottar Samhita''
|Tertiary Āgama
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|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
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|Krishna
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!''Upendra Samhita''
|Tertiary Āgama
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!''Umā Samhita''
|Tertiary Āgama
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|-
!''Vaibhavik Samhita''
|Tertiary Āgama
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|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
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|-
!''Vaivaswat Tantra''
|Tantra
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|Krishna
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|-
!''Vālmiki Samhita''
|Tertiary Āgama
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|Rama and Sita
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|-
!''Vāman Samhita''
|Tertiary Āgama
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|-
!''Varāha Samhita''
|Tertiary Āgama
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|-
!''Vasishtha Samhita''
|Tertiary Āgama
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|Rama
|
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|-
!''Vāsudev Samhita''
|Tertiary Āgama
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|-
!''Vāyu Samhita''
|Tertiary Āgama
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|
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|-
!''Vihagendra Samhita''
|Secondary Āgama
|
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|24
|
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|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
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|
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|-
!''Vishnu Samhita''
|Secondary Āgama
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|30
|
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|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
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|
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
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|39
|
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|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
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|-
!''Vishnu Tantra''
|Tantra
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|-
!''Vishwa Samhita''
|Tertiary Āgama
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|-
!''Vishwaksena Samhita''
|Tertiary Āgama
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|
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|-
!''Vishwamitra Samhita''
|Tertiary Āgama
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|
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|-
!''Vishveshvar Samhita''
|Tertiary Āgama
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|
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|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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!''Vyās Samhita''
|Tertiary Āgama
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|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhāgvats adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana 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.

====Worship of Narayan before Krishna====
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 Narada 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.

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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhāgvat'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhāgvat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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 Narada 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>

;Distinction of Vishnu and Vamana
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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvat-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-18T05:47:03Z

Himanshu Bhatt: /* Pānchrātra */

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sankarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Tantra''
|Tantra
|
|
|
|
|
|-
!''Vishwa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vyās Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada 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.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-18T05:46:25Z

Himanshu Bhatt: /* Kumār Sampraday (Pānchrātra) */ added new section

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Parāshar Samhita''
|Secondary Āgama
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|8
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|-
!''Parāsharya Samhita''
|Tertiary Āgama
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|

|
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|-
!''Parāshar Tantra''
|Tantra
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|Krishna
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|-
!''Prakash Samhita''
|Tertiary Āgama
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|
|
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|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
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|43
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|-
!''Pradyumna Samhita''
|Tertiary Āgama
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|-
!''Prahlād Samhita''
|Tertiary Āgama
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|-
!''Purāṇ Samhita''
|Tertiary Āgama
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|
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|-
!''Purṇa Samhita''
|Tertiary Āgama
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|-
!''Purushottam Samhita''
|Secondary Āgama
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|43
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|-
!''Radha Tantra''
|Tantra
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|Radha and Krishna
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|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
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|Radha and Krishna
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|-
!''Sāṃvart Samhita''
|Tertiary Āgama
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|-
!''Sanak Samhita''
|Tertiary Āgama
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|-
!''Sanat Samhita''
|Tertiary Āgama
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|-
!''Sanatkumar Samhita''
|Tertiary Āgama
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|-
!''Sananda Samhita''
|Tertiary Āgama
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|-
!''Sanatkumar Tantra''
|Tantra
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|Krishna
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|-
!''Sankarshan Samhita''
|Tertiary Āgama
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|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
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|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
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|-
!''Satvat Tantra''
|Tantra
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|Krishna
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|-
!''Sātyaki Samhita''
|Tertiary Āgama
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|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
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|Lakshmi
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|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
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|-
!''Shaunak Samhita''
|Tertiary Āgama
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|-
!''Shaunakiya Samhita''
|Tertiary Āgama
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|-
!''Shesh Samhita''
|Tertiary Āgama
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|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
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|-
!''Shukaprashna Samhita''
|Tertiary Āgama
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|-
!''Srī Shāstra''
|Tertiary Āgama
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|-
!''Srīdhara Samhita''
|Tertiary Āgama
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|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
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|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
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|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
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|-
!''Sriprashna Samhita''
|Tertiary Āgama
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|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
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|-
!''Sudarshan Samhita''
|Secondary Āgama
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|41
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|-
!''Tantratilak Samhita''
|Tertiary Āgama
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|-
!''Trayashatottar Samhita''
|Tertiary Āgama
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|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
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|Krishna
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|-
!''Upendra Samhita''
|Tertiary Āgama
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|-
!''Umā Samhita''
|Tertiary Āgama
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|-
!''Vaibhavik Samhita''
|Tertiary Āgama
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|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
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|-
!''Vaivaswat Tantra''
|Tantra
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|Krishna
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|-
!''Vālmiki Samhita''
|Tertiary Āgama
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|Rama and Sita
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|-
!''Vāman Samhita''
|Tertiary Āgama
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|-
!''Varāha Samhita''
|Tertiary Āgama
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|-
!''Vasishtha Samhita''
|Tertiary Āgama
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|Rama
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|-
!''Vāsudev Samhita''
|Tertiary Āgama
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|-
!''Vāyu Samhita''
|Tertiary Āgama
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|-
!''Vihagendra Samhita''
|Secondary Āgama
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|24
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|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
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|-
!''Vishnu Samhita''
|Secondary Āgama
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|30
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|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
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|39
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!''Vishnu-Tilak Samhita''
|Tertiary Āgama
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!''Vishnu Tantra''
|Tantra
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!''Vishwa Samhita''
|Tertiary Āgama
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!''Vishwaksena Samhita''
|Tertiary Āgama
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!''Vishwamitra Samhita''
|Tertiary Āgama
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!''Vishveshvar Samhita''
|Tertiary Āgama
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!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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!''Vyās Samhita''
|Tertiary Āgama
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==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Pānchrātra ====
As both the Kumār Sampraday and Pānchrātra claim to have derived from Sanat Kumar(s), at 1 point they were the same sect.

In Bhagavat 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 Samhita'' 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.

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 Narada tells Sanat Kumār that he learnt Ekåyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.

Mentionable is that there are agams titled, ''Hamsa-Parmeshvar Samhita'', ''Mahā-Sanatkumār Samhita'', ''Sanak Samhita'', ''Sanat Samhita'', ''Sanatkumar Samhita'', ''Sanatkumar Tantra'', and ''Sananda Samhita''. The ''Mahā-Sanatkumār Samhita'' is a principal Pānchrātra scripture.

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-18T05:41:15Z

Himanshu Bhatt: /* Brahmā Sampraday */ removed to place in different Kumar Sampraday section

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sankarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Tantra''
|Tantra
|
|
|
|
|
|-
!''Vishwa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vyās Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday (Pānchrātra) ===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-18T05:03:13Z

Himanshu Bhatt: /* Sectarian Development */ section names

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Parāshar Samhita''
|Secondary Āgama
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|8
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|-
!''Parāsharya Samhita''
|Tertiary Āgama
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|

|
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|-
!''Parāshar Tantra''
|Tantra
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|Krishna
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|-
!''Prakash Samhita''
|Tertiary Āgama
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|
|
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|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
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|43
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|-
!''Pradyumna Samhita''
|Tertiary Āgama
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|-
!''Prahlād Samhita''
|Tertiary Āgama
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|-
!''Purāṇ Samhita''
|Tertiary Āgama
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|
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|-
!''Purṇa Samhita''
|Tertiary Āgama
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|-
!''Purushottam Samhita''
|Secondary Āgama
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|43
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|-
!''Radha Tantra''
|Tantra
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|Radha and Krishna
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|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
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|Radha and Krishna
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|-
!''Sāṃvart Samhita''
|Tertiary Āgama
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|-
!''Sanak Samhita''
|Tertiary Āgama
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|-
!''Sanat Samhita''
|Tertiary Āgama
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|-
!''Sanatkumar Samhita''
|Tertiary Āgama
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|-
!''Sananda Samhita''
|Tertiary Āgama
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|-
!''Sanatkumar Tantra''
|Tantra
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|Krishna
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|-
!''Sankarshan Samhita''
|Tertiary Āgama
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|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
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|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
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|-
!''Satvat Tantra''
|Tantra
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|Krishna
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|-
!''Sātyaki Samhita''
|Tertiary Āgama
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|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
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|Lakshmi
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|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
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|-
!''Shaunak Samhita''
|Tertiary Āgama
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|-
!''Shaunakiya Samhita''
|Tertiary Āgama
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|-
!''Shesh Samhita''
|Tertiary Āgama
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|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
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|-
!''Shukaprashna Samhita''
|Tertiary Āgama
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|-
!''Srī Shāstra''
|Tertiary Āgama
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|-
!''Srīdhara Samhita''
|Tertiary Āgama
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|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
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|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
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|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
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|-
!''Sriprashna Samhita''
|Tertiary Āgama
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|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
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|-
!''Sudarshan Samhita''
|Secondary Āgama
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|41
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|-
!''Tantratilak Samhita''
|Tertiary Āgama
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|-
!''Trayashatottar Samhita''
|Tertiary Āgama
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|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
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|Krishna
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|-
!''Upendra Samhita''
|Tertiary Āgama
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|-
!''Umā Samhita''
|Tertiary Āgama
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|-
!''Vaibhavik Samhita''
|Tertiary Āgama
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|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
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|-
!''Vaivaswat Tantra''
|Tantra
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|Krishna
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|-
!''Vālmiki Samhita''
|Tertiary Āgama
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|Rama and Sita
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|-
!''Vāman Samhita''
|Tertiary Āgama
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|-
!''Varāha Samhita''
|Tertiary Āgama
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|-
!''Vasishtha Samhita''
|Tertiary Āgama
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|Rama
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|-
!''Vāsudev Samhita''
|Tertiary Āgama
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|-
!''Vāyu Samhita''
|Tertiary Āgama
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|-
!''Vihagendra Samhita''
|Secondary Āgama
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|24
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|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
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|-
!''Vishnu Samhita''
|Secondary Āgama
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|30
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|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
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|39
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!''Vishnu-Tilak Samhita''
|Tertiary Āgama
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!''Vishnu Tantra''
|Tantra
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!''Vishwa Samhita''
|Tertiary Āgama
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!''Vishwaksena Samhita''
|Tertiary Āgama
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!''Vishwamitra Samhita''
|Tertiary Āgama
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!''Vishveshvar Samhita''
|Tertiary Āgama
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!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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!''Vyās Samhita''
|Tertiary Āgama
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==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

According to the ''Bhagvata Purana'', Hamsa was a Prajapati, confirming he was of the Brahmā gotra. The scripture continues to say that Hamsa imparted spiritual knowledge to Sanak the Sanat Kumār. Vihangama Hamsa's spiritual instructions are preserved in the ''Hamsa Gita''. This Hamsa may be the same Brahmā as Vikhānas.

==== Vaikhānasa ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday (Pānchrātra) ===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-18T05:01:03Z

Himanshu Bhatt: /* Pānchrātra Corpus */ added about transmission and other things from scriptures related to scriptures themselves

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sankarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Tantra''
|Tantra
|
|
|
|
|
|-
!''Vishwa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vyās Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

According to the ''Bhagvata Purana'', Hamsa was a Prajapati, confirming he was of the Brahmā gotra. The scripture continues to say that Hamsa imparted spiritual knowledge to Sanak the Sanat Kumār. Vihangama Hamsa's spiritual instructions are preserved in the ''Hamsa Gita''. This Hamsa may be the same Brahmā as Vikhānas.

==== Vaikhānasa Āgama ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday (Pānchrātra Āgama) ===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-17T23:34:53Z

Himanshu Bhatt: /* Pānchrātra Corpus */ added more about classifications of texts and made subsections

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
These 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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

;Initial reliance on established scriptures
{{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}}

The practitioners of Pānchrātra from before Krishna's time had relied on these compositions. Krishna then gave Arjun the sermon that became the ''Bhagavad Gita'', which would be considered a part of Ekāyana, Hari Narayan's teachings.

;Eventual specialty compositions
The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

The ''Pārameśvara Saṃhitā'', the ''Īśvara Saṃhitā'', and the ''Śrīpraśna Saṃhitā'' all declare that the "''Ratnatraya''" ("''Three Jewels''") of Pānchrātra are the ''Jayakhya Samhita'', ''Paushkar Samhita'', and ''Sattvat Samhita''. ''Pārameśvara Saṃhitā'' seems to be a synoptic samhita, 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
Pāñcarātra"] By Robert Leach</ref>

Then ''Ahirbudhnya Samhita'' mentions that 12 other Pānchrātrik samhitas were also authoritative.

Later, ''Hayaśirśa Pānchrātra'' declared that there are 25 Pānchrātrik tantras that are also authoritative.

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''".)

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
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!''Parāshar Tantra''
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|Krishna
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!''Prakash Samhita''
|Tertiary Āgama
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!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
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|43
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!''Pradyumna Samhita''
|Tertiary Āgama
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!''Prahlād Samhita''
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!''Purāṇ Samhita''
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!''Purṇa Samhita''
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!''Purushottam Samhita''
|Secondary Āgama
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|43
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!''Radha Tantra''
|Tantra
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|Radha and Krishna
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!''Rasarnava Tantra'' (''Sri Ras Tantra'')
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|Radha and Krishna
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!''Sāṃvart Samhita''
|Tertiary Āgama
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!''Sanak Samhita''
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!''Sanat Samhita''
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!''Sanatkumar Samhita''
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!''Sananda Samhita''
|Tertiary Āgama
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!''Sanatkumar Tantra''
|Tantra
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!''Sankarshan Samhita''
|Tertiary Āgama
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!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
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!''Sārasamuccaya Samhita''
|Tertiary Āgama
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!''Satvat Tantra''
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!''Sātyaki Samhita''
|Tertiary Āgama
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!''Saubhagya-Lakshmi Tantra''
|Tantra
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|Lakshmi
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!''Shāṇḍilya Samhita''
|Tertiary Āgama
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!''Shaunak Samhita''
|Tertiary Āgama
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!''Shaunakiya Samhita''
|Tertiary Āgama
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!''Shesh Samhita''
|Tertiary Āgama
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!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
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!''Shukaprashna Samhita''
|Tertiary Āgama
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!''Srī Shāstra''
|Tertiary Āgama
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!''Srīdhara Samhita''
|Tertiary Āgama
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!''Srīkālaparā Samhita''
|Tertiary Āgama
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!''Sri Kālottara Samhita''
|Tertiary Āgama
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!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
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!''Sriprashna Samhita''
|Tertiary Āgama
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!''Suparṇaprashna Samhita''
|Tertiary Āgama
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!''Sudarshan Samhita''
|Secondary Āgama
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|41
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!''Tantratilak Samhita''
|Tertiary Āgama
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!''Trayashatottar Samhita''
|Tertiary Āgama
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!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
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|Krishna
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!''Upendra Samhita''
|Tertiary Āgama
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!''Umā Samhita''
|Tertiary Āgama
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!''Vaibhavik Samhita''
|Tertiary Āgama
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!''Vaihāyasī Samhita''
|Tertiary Āgama
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!''Vaivaswat Tantra''
|Tantra
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|Krishna
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!''Vālmiki Samhita''
|Tertiary Āgama
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|Rama and Sita
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!''Vāman Samhita''
|Tertiary Āgama
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!''Varāha Samhita''
|Tertiary Āgama
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!''Vasishtha Samhita''
|Tertiary Āgama
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|Rama
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!''Vāsudev Samhita''
|Tertiary Āgama
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!''Vāyu Samhita''
|Tertiary Āgama
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!''Vihagendra Samhita''
|Secondary Āgama
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|24
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!''Vihāgeshvar Samhita''
|Tertiary Āgama
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!''Vishnu Samhita''
|Secondary Āgama
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|30
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!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
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!''Vishnu-Tattva Samhita''
|Secondary Āgama
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|39
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!''Vishnu-Tilak Samhita''
|Tertiary Āgama
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!''Vishnu Tantra''
|Tantra
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!''Vishwa Samhita''
|Tertiary Āgama
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!''Vishwaksena Samhita''
|Tertiary Āgama
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!''Vishwamitra Samhita''
|Tertiary Āgama
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!''Vishveshvar Samhita''
|Tertiary Āgama
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!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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!''Vyās Samhita''
|Tertiary Āgama
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==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

According to the ''Bhagvata Purana'', Hamsa was a Prajapati, confirming he was of the Brahmā gotra. The scripture continues to say that Hamsa imparted spiritual knowledge to Sanak the Sanat Kumār. Vihangama Hamsa's spiritual instructions are preserved in the ''Hamsa Gita''. This Hamsa may be the same Brahmā as Vikhānas.

==== Vaikhānasa Āgama ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday (Pānchrātra Āgama) ===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-17T23:09:11Z

Himanshu Bhatt: /* Pānchrātra Corpus */ added the quote about validity of scriptural categories

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
These 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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

{{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}}

The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sankarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Tantra''
|Tantra
|
|
|
|
|
|-
!''Vishwa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vyās Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

According to the ''Bhagvata Purana'', Hamsa was a Prajapati, confirming he was of the Brahmā gotra. The scripture continues to say that Hamsa imparted spiritual knowledge to Sanak the Sanat Kumār. Vihangama Hamsa's spiritual instructions are preserved in the ''Hamsa Gita''. This Hamsa may be the same Brahmā as Vikhānas.

==== Vaikhānasa Āgama ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday (Pānchrātra Āgama) ===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-17T18:15:16Z

Himanshu Bhatt: /* External Resources */

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
These 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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sankarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
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|
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!''Shaunak Samhita''
|Tertiary Āgama
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!''Shaunakiya Samhita''
|Tertiary Āgama
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!''Shesh Samhita''
|Tertiary Āgama
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!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
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|-
!''Shukaprashna Samhita''
|Tertiary Āgama
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|
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|-
!''Srī Shāstra''
|Tertiary Āgama
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!''Srīdhara Samhita''
|Tertiary Āgama
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!''Srīkālaparā Samhita''
|Tertiary Āgama
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!''Sri Kālottara Samhita''
|Tertiary Āgama
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!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
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!''Sriprashna Samhita''
|Tertiary Āgama
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!''Suparṇaprashna Samhita''
|Tertiary Āgama
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!''Sudarshan Samhita''
|Secondary Āgama
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|41
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!''Tantratilak Samhita''
|Tertiary Āgama
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!''Trayashatottar Samhita''
|Tertiary Āgama
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|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
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|Krishna
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!''Upendra Samhita''
|Tertiary Āgama
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!''Umā Samhita''
|Tertiary Āgama
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!''Vaibhavik Samhita''
|Tertiary Āgama
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!''Vaihāyasī Samhita''
|Tertiary Āgama
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!''Vaivaswat Tantra''
|Tantra
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|Krishna
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!''Vālmiki Samhita''
|Tertiary Āgama
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|Rama and Sita
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!''Vāman Samhita''
|Tertiary Āgama
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!''Varāha Samhita''
|Tertiary Āgama
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|-
!''Vasishtha Samhita''
|Tertiary Āgama
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|Rama
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!''Vāsudev Samhita''
|Tertiary Āgama
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!''Vāyu Samhita''
|Tertiary Āgama
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|-
!''Vihagendra Samhita''
|Secondary Āgama
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|24
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!''Vihāgeshvar Samhita''
|Tertiary Āgama
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|-
!''Vishnu Samhita''
|Secondary Āgama
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|30
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!''Vishnu-Mandir Samhita''
|Tertiary Āgama
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!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
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!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
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|39
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!''Vishnu-Tilak Samhita''
|Tertiary Āgama
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|-
!''Vishnu Tantra''
|Tantra
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!''Vishwa Samhita''
|Tertiary Āgama
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!''Vishwaksena Samhita''
|Tertiary Āgama
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|-
!''Vishwamitra Samhita''
|Tertiary Āgama
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!''Vishveshvar Samhita''
|Tertiary Āgama
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|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
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!''Vyās Samhita''
|Tertiary Āgama
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|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

According to the ''Bhagvata Purana'', Hamsa was a Prajapati, confirming he was of the Brahmā gotra. The scripture continues to say that Hamsa imparted spiritual knowledge to Sanak the Sanat Kumār. Vihangama Hamsa's spiritual instructions are preserved in the ''Hamsa Gita''. This Hamsa may be the same Brahmā as Vikhānas.

==== Vaikhānasa Āgama ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday (Pānchrātra Āgama) ===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[https://www.ebharatisampat.in/pdfs/1763545674.pdf ''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-17T18:14:46Z

Himanshu Bhatt: /* External Resources */ added link to book

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
These 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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
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|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sankarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Tantra''
|Tantra
|
|
|
|
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|-
!''Vishwa Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
|
|
|
|
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|-
!''Vyās Samhita''
|Tertiary Āgama
|
|
|
|
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|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

According to the ''Bhagvata Purana'', Hamsa was a Prajapati, confirming he was of the Brahmā gotra. The scripture continues to say that Hamsa imparted spiritual knowledge to Sanak the Sanat Kumār. Vihangama Hamsa's spiritual instructions are preserved in the ''Hamsa Gita''. This Hamsa may be the same Brahmā as Vikhānas.

==== Vaikhānasa Āgama ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday (Pānchrātra Āgama) ===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005
*[''Pāñcarātrarakṣā ("Defense of the Pāñcarātra")''] By Vedānta Deśika

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]

Vaiśnava

2026-09-17T05:33:59Z

Himanshu Bhatt: /* External Resources */

By Swami Purnanda and Himanshu Bhatt
[[Image:Vishnu2.jpg|thumb|250px|right|[[Vishnu]] portrayed as Narayan the Supreme Lord]]
[[Image:Major Vishnu Temples in India.jpg|thumb|250px|These are the most important Vishnu temples for pilgrimages in India.]]
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]], whom many regard as an incarnation too. 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 Satvat [[Vidhi]] </ref> ("''Of Sātvats''"), and Narayaniya after Narayan the Supreme Lord. The ''Padma Tantra'' even says, "''Sūri, Suhṛt, Bhāgavat, Sātvat, Pancakālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition.''"

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''." ''Bhagavata Purana''<ref>''Bhagavata Purana'' 2.5.18 ("Narayan-uddesha-lila" section): ''From Narayan Brahmā is born, from Narayan the Prajapatis.''"</ref><ref>''Bhagavata 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>

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 Aum''," 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.

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|Bhāgvata]] 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.
{{Cquote|O mind, meditate on Mura’s adversary;
O hands, be clasped in the worship of Sridhar; 
O ears, hear the great deeds of Achyut; 
O eyes, be fixed on Krishna; 
O feet, go to the temple of Hari; 
O nose, smell the tulsi at the feet of Mukund; 
O head, bow down to Adhokshaja.|4=Kulashekhara Alvar, Mukundamala}}

== The Common Contemplative Tradition of Vaiśnavism ==
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]]'': ‘''Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati'';That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’<ref>[[Bhagvata]], 1.2.6</ref> The ''[[Narada]] 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).

A definition of a Vaiśnava is given:
{{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 Samhitā 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>}}

The ''Vishnu Purana'' 6 characterizes Sātvats as worshippers of Vāsudeva.

== Principle of Incarnation ==
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.

Vaiśnavas that are Vishnu-devotees identify Hari Narayan as Vishnu, and call Hari Narayan as 'Maha-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.

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.

== Worship Customs ==
=== The Marks of Vaidhī Bhakti ===
Vaidhī bhakti has nine aspects (''navalaksanā'' or ''navadhā'')—all directed to Vishnu: ‘''Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam''.’<ref>Bhagvata, 7.5.22.</ref>
# listening to the name and glories of the Lord
# chanting his holy name
# constant remembrance
# service
# [[worship]]
# salutation
# servitude
# friendship, and
#self-surrender
 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.''’ :
# resolve to subordinate one’s will to the divine will,
# avoidance of all that is contrary to His will,
# firm faith that the Lord is the saviour of all,
# acceptance of the protective grace of the Lord,
# total surrender to Him, and
# awareness of one’s poverty (of spirit) 
 ''Vaidhī bhakti'' is further categorized into three groups according to the three ''gunas'': ''sāttvika'', ''rājasika'', and ''tāmasika''.

=== Most Important Worship Methods ===
:''See also: [[Hari Nama Keerthanam]]'' 
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''.")

;Most Important Mantras
#Hari Aum
#Hari Nām
#Hari Sharanam
#Aum Namo Nārāyanāya (Ashtakshara Mantra or Sri Vaiśnava Mantra)
#Aum Namo Nārāyanāya Vidmahe, Vāsudevāya dhimahi, tan no Vishnu prachodāyat
#Aum Namo Bhagavate Vāsudevāya
#Aum Dev Devāya Namo Namā
#Klim Krishnāya Govindāya Gopijana-vallabhāya svāha (Gopal Mantra)
#Hare Krishnā, Hare Krishnā, Krishnā Krishnā, Hare Hare / Hare Rām, Hare Rām, Rām Rām, Hare Hare (Mahāmantra<Ref> Originally from the ''[[Kali]] Santarana [[Upanishad]]'' </ref>)
;Most Important Consecrated Pujas
#Satyanarayan [[Puja]]
#Pānchrātra Pradipa Arti[https://www.youtube.com/watch?v=xuox1I5TCSk]

=== Rāgānugā or Premā Bhakti ===
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.

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>.

==Scriptures==
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]]''
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''.")

===Vedic Support For Vaiśnava Doctrine===
Five suktas[https://www.swami-krishnananda.org/invoc/in_sria.html] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

#[[Purusha suktham|The Purush Sukta]] (''Rig Veda'')
#[[Narayan sukhtam|The Narayan Sukta]] (''Taittiriya Samhita'')
#[[Nila Suktham|The Nila Sukta]] (''Taittiriya Samhita'')
#The Sri [[Sukta]] (''Rig Veda'')
#The Bhu Sukta (''Taittiriya Brahmana'')[https://www.nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-11.pdf]

The Purush Sukta is considered a prequel (or “Purva-Narayan Sukta”), to the ''Taittiriya Samhita’s'' Narayan Sukta (also called “Uttar-Narayan Sukta.”) The latter sukta is also found in the ''Mahanarayan Upanishad''.

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.

;The Purush Sukta 
The ''Satapatha Brahmana'' Book 12 and 13 refers to "''Purush Narayana''", 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 Satvat clan to which Krishna belonged.

=== Vaiśnava Āgama Shastra ===
[[Image:Vishnu.jpg|thumb|150px|right|Vishnu as he is traditionally depicted]]
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.)

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>''[[Narada]] [[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''.

====Pānchrātra Corpus====
These 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]] Samhita'' 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.
{{Cquote|Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.|4=Parmeshvar Samhita 1.32c-33b}} 
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.)

The oldest, and hence, most authoritative, scriptures that promote Pānchrātra are the Sātvat, Paushkar, and [[Jayākhya Samhitā|Jayakhya]] samhitas. Based on them are the Ishvara, Parmeshvara, and Padma samhitas. The [[Agastya]], Kashyap, Naradiya, and Vishnurahasya samhitas are significant too.

{| class="wikitable sortable"
|-
! Classification
! Text
|-
!Chief Scriptural Source
|Ekāyana Veda (''Bhagvad Gita'' is a part of it)
|-
!Satvik
|Four Vedas, ''Ahirbudhnya Samhita'', ''[[Aniruddh]] Samhita'', ''Sanat Kumār Samahita'', ''Narada Pānchrātra'', ''Hamsa Gita''
|-
!Rajasik
|''Sātvat Shastra'', ''Mahabharata'', ''[[Valmiki]] [[Ramayana]]''
|-
!Tamasik
|
'''Darshan shastras:''' ''Brahm Sutras'', ''Sarvamūla Granthas''
 
'''Mukhya Shakhas:''' ''Chandogya Upanishad'', ''Shatapatha Brahmana'', ''Taittiriya Samhita''
 
'''Other Upanishads:''' ''[[Avyakta]]'', ''[[Dattatreya]]'', ''Garud'', ''Gopal Tapani'', ''[[Hayagriva]]'', ''Kali Santaran'', ''Krishna'', ''Mahanarayan'', ''Narayan'', ''Nrisimha Tapaniya'', ''Rama Rahasya'', ''Rama Tapaniya'', ''Tarasara'', ''Vāsudeva''
 
'''Maha-Puranas:''' ''Bhagvata'', ''[[Garuda]]'', ''Naradiya'', ''Padma'', ''Varaha'', ''Vishnu''
 
'''Upa-Puranas:''' ''Brihan-Naradiya'', ''Hamsa'', ''Narasimha'', ''[[Parasara]]'', ''Sanat-Kumar'', ''Vamana'', ''Vasishtha'', ''Vishnudharmottara''
 
'''Other shastras:''' ''Bharadwaj Samhita'', ''Ishvar Samhita'', ''Laksmi Tantra'', ''Marichi Samhita'', ''Narayan Samhita'', ''Padma Samhita'', ''Pānchrātra Raksha'', ''Pānchrātra Samhitausu Jnanapada Samikshanam'', ''Parama Samhita'', ''Parasara Samhita'', ''Parmeshvar Samhita'', ''Paushkar Samhita'', ''Sātvat Samhita'', ''Sātvat Tantra'', ''Śāndilya Samhita Bhakti Kanda'', ''Sripurushottama Samhita'', ''Vishnu Samhita'', ''Vishwamitra Samhita''
|-
|}

;Detailed version of scriptures
{| class="wikitable sortable"
|-
! Scripture
! Class
! Chief Subject
! Main deity of worship
! Chapters
! Vyuhas
! Composer
|-
!''Ahirbudhnya Samhita''
|Secondary Āgama
|
|
|60
|
|
|-
!''Agastya Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Ananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Anantākhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Aniruddh Samhita''
|Secondary Āgama
|
|
|34
|
|
|-
!''Aupagāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bālapaushkar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgavat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhagavatottara Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Bharadwaj Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Bhāgava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Brahmā Tantra''
|Tantra
|
|
|
|
|
|-
!''Brhad-Brahmā Samhita''
|Tantra
|
|
|
|
|
|-
!''Brhaspati Mahātantra''
|Tantra
|
|
|
|
|
|-
!''Bodhāyana Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrakalpa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrashikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Chitrasikhandi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Dūrvāsā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautamiya Samhita''
|Tertiary Āgama
|
|Krishna
|
|
|
|-
!''Gajendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Garga Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gautam Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Govind Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Gopal Tantra'' (''Gopalottara Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Hamsa-Parmeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Hayagriva Tantra''
|Tantra
|
|
|
|
|
|-
!''Hayasirsa Samhita''
|Secondary Āgama
|
|
|144
|
|
|-
!''Hiranyagarbha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Ishvar Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Ishvar Samhita'' ''Ishvar Samhita Nṛsiṃhakalpa''
|Tertiary Āgama
|
|
|
|
|
|-
!''[[Jayākhya Samhitā|Jayakhya Samhita]]''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|33
|
|
|-
!''Jayottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānāmṛtasāra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Jñānārṇava Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kanva Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapil Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kapilnjal Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Kashyap Samhita''
|Secondary Āgama
|
|
|12
|
|
|-
!''Kashyapottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khagendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Khageshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Krishna Yamala'' (''Sri Krishna Yamala Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Lakshmi Narayana Samhita''
|Tantra
|
|Lakshmi and Vishnu
|
|
|
|-
!''Lakshmi Tantra''
|Tantra
|
|
|
|
|
|-
!''Mahā-Sanatkumār Samhita''
|Secondary Āgama
|
|
|40
|
|
|-
!''Mahākāl Pānchrātram''
|Tertiary Āgama
|
|
|
|
|
|-
!''Mahālakshmi Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māheshvar Tantra''
|Tantra
|
|
|
|
|
|-
!''Mankan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Markandeya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Māyāvaibhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nalakubar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārad Pānchrātra''
|Tantra
|
|Krishna
|
|
|
|-
!''Nārad Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nāradiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārāyan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Nārsimhapādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Padmanābha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pādma Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Padmodbhav Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Panchprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Param Samhita''
|Secondary Āgama
|
|
|31
|
|
|-
!''Parampurusa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Pārmeshvar Samhita''
|Secondary Āgama
|
|
|15
|
|
|-
!''Pārmeshṭhya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Parāshar Samhita''
|Secondary Āgama
|
|
|8
|
|
|-
!''Parāsharya Samhita''
|Tertiary Āgama
|
|

|
|
|-
!''Parāshar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Prakash Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Paushkar Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|43
|
|
|-
!''Pradyumna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Prahlād Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purāṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purṇa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Purushottam Samhita''
|Secondary Āgama
|
|
|43
|
|
|-
!''Radha Tantra''
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Rasarnava Tantra'' (''Sri Ras Tantra'')
|Tantra
|
|Radha and Krishna
|
|
|
|-
!''Sāṃvart Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanat Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sananda Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sanatkumar Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sankarshan Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Samhita''
|Primary Āgama (1 of 3 Ratnatraya texts)
|
|
|
|
|
|-
!''Sārasamuccaya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Satvat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Sātyaki Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Saubhagya-Lakshmi Tantra''
|Tantra
|
|Lakshmi
|
|
|
|-
!''Shāṇḍilya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shaunakiya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shesh Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprambhana Samhita'' (''Shuka Samhita'')
|Tertiary Āgama
|
|
|
|
|
|-
!''Shukaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srī Shāstra''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīdhara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīkālaparā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sri Kālottara Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Srīman Nārāyaṇ Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sriprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Suparṇaprashna Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Sudarshan Samhita''
|Secondary Āgama
|
|
|41
|
|
|-
!''Tantratilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Trayashatottar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Uddhav Samhita'' (''Uddhava Tantra'')
|Tantra
|
|Krishna
|
|
|
|-
!''Upendra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Umā Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaibhavik Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaihāyasī Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vaivaswat Tantra''
|Tantra
|
|Krishna
|
|
|
|-
!''Vālmiki Samhita''
|Tertiary Āgama
|
|Rama and Sita
|
|
|
|-
!''Vāman Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Varāha Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vasishtha Samhita''
|Tertiary Āgama
|
|Rama
|
|
|
|-
!''Vāsudev Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vāyu Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vihagendra Samhita''
|Secondary Āgama
|
|
|24
|
|
|-
!''Vihāgeshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Samhita''
|Secondary Āgama
|
|
|30
|
|
|-
!''Vishnu-Mandir Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Rahasya Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Siddhānt Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu-Tattva Samhita''
|Secondary Āgama
|
|
|39
|
|
|-
!''Vishnu-Tilak Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishnu Tantra''
|Tantra
|
|
|
|
|
|-
!''Vishwa Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwaksena Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishwamitra Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vishveshvar Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vrddha-Pādma Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
!''Vyās Samhita''
|Tertiary Āgama
|
|
|
|
|
|-
|}

==Theology==
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.

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.''" - [https://vedabase.io/en/library/bg/15/7/ ''Bhagavad Gita'' 15.7]</ref> In other words, Parabrahm, is not just the soul of God Almighty, but it is "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

=== Pānchrātra ===
[[Image:Trinity.jpg|thumb|250px|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
[[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.]]
[[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.]]
[[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 (Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
:''See also: [[Vishnu#Relation to Krishna|Vishnu's Relation to Krishna]], [[Dasavathara Stotram]]''
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 Narayana, 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>

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.)

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".)

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>''Bhagavata Purana'' 10.84.13</ref> Andhaks, another clan among the Yadavs, too worshiped Him.<ref>"Mahabharata" “Mausala Parva” 16.7–8 </ref>

Ekantika Dharm refers to Vāsudeva as well, but according to the ''Narada 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.

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.

====Foundation====
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; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref>. The term is first used in the ''Taittiriya Samhita''<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]].)

#''[[Ahirbudhnya Samhita]]'': 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]].)
#''[[Brahma]] Sutra Bhashya''<ref>''Brahma Sutra Bhashya'' 2.2.42</ref> and ''Vedanta Deshika'': Bhagavatas adhere to panchakala or 5 daily observances; abhigamana 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.
#''Ishvar Samhita''<ref> ''Isvar Samhita'' 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>
#''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 Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
#''Narada 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.)
#''Narada 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.
#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
#''Paushkar Samhita'': 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]] panchakam''.)
#''Vihagendra Samhita'': 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>
#''Vishwamitra Samhita'': The karmendriyas and jnananendriyas, keep the soul attached to the world but Pānchrātra helps conquer them to achieve Moksh.

Pānchrātra gives credit to the Kumār Sampraday in that it declares [according to the ''Parama Samhita''] 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 Samhita'' By Mitsunori Matsubara </ref> Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the ''Ishvar Samhita'', after having learned it from Samkarshan, he taught it to [[Sumantu]], [[Jaimini]], [[Bhrgu]], Aupagayana, and Maunjayana.

Krishna is the full incarnation<ref> "''Vamana and others are jivamshas (partial avatars.) But Krishna is the complete, original Bhagavan Narayana Himself''."; ''Krama-Sandarbha'' 1.3.28 [on the ''Bhagavata Purana''] By Jiva Goswami </ref>, not a partial one, which Vishnu would be if he were an incarnation at all.

====Worship of Narayan before Krishna====
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 Narada 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.

The ''Mahabharata'', ''Harivamsha'', and ''Bhagavata 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.

''Parama Samhita'' explicitly outlines the Sātvat practice and the genesis of Bhāgavat 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 Bhāgavat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

''Garga Samhita'' 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.)

''Bhakti-rasamrta-sindhu'' states that Satvats 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]

''Chaitanya Bhagavata'' also mentions "''Satvatam''" as a system—showing once again the relation between the terms 'Satvat' and 'Bhagavat'.[https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata/d/doc1096753.html]

====Understanding vyuhas====
:''See also: [[Theology#References to 3 aspects of God|Spiritual Trinity of God]]''
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.

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.
{{Cquote|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.|4=Bhagavad Gita 7.4}}

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 or mahat-tattva 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.

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.)

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 Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

;Stage 1—Equilibrium (all materialistic reactants are in harmony) 
In this phase, known as 'avyakta' (''unmanifest''), 'avyakrita' (''undifferentiated'') or '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'.

This stage is also called 'samyavastha' and 'swabhavika'.

;Stage 2—Superimposition (Para-Prakriti arises) 
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]].)

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).
{{Cquote|An eternal portion of Myself, having become the jīva in the world of living beings, 
draws to itself the mind and the six senses, which abide in Prakriti.|4=Bhagavad Gita 15.7}}

Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

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 Isvara Krishna states that tamas functions via heaviness (gaurava) and obscuration/veiling (avarana). What Samkarshan does is avarana, because it deludes the atman. This results in the jiva becoming malina-sattva (defiled kind of sattva.)

The ''Mahabharata'' too alludes of Samkarshan before it specifically names the vyuha Aniruddh.
{{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. 
It is Orderly (Rtā), Truthful (Satyā), immortal (amarā), invincible and is regarded as the world-soul.|4=Mahabharata ("Shanti Parva") 12.328.13}}

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.

Jivas in this stage are in karana-sharira (''causal body''.)

The avastha stage is sushupti (deep sleep), because not sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (''wisdom''.)

;Stage 3—Differentiation (Apara-Prakriti arises) 
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 ''Bhāgavat Purāṇa'' assign both buddhi and manas to Pradyumna.

Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
{{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=Bhagavad Gita 3.42}}

The vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

{{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}}
Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

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''.)

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.

;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues) 
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.

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 Saṃhita'', ''Lakṣmī Tantra'', and ''Sātvat Saṃhitā'', as well as Puranas ''Viṣṇu Purāṇa'' and ''Padma Purāṇa'', and ''Mahabharata'' assign ahamkar to Aniruddh.

{{Cquote|From that [sattva or Samkarshan] begin the transformations namely creation, dissolution, [etc.] 
And from that the sacrifice, the sacrificer and the ancient Purush, Virāṭ, who is called Aniruddh. 
He is the manifestation and dissolution of the worlds.|4=Mahabharata 12.328.14}}
Jivas in this stage are in sthula-sharira (''gross body''), which is physical, but still adjusting to it.

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.

;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes) 
In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

Jivas are finally embodied fully in sharira (''body''.)

;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit) 
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.

Samkarshan is associated with this. Why?:
{{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=Bhagavad Gita 7.5}}

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.

;Summary
{| class="wikitable sortable"
|-
! Panchvidh Murti
! Common Pānchrātrik Scriptural Names
! ''Sātvat Tantra'' Comparability
! ''Jayākhya Samhita'' Comparability
! ''Bhagvad Gita'' Comparability
! "Ka Sukta" (''Rig Veda'') Comparability
! In General Terms
|-
!Para
|Narayan
|Narayan
|Narayan
|Parabrahm
|Apo
|God
|-
!Vyuha
|Vāsudeva
|Karanodakasayi Vishnu
|Achyut
|Aparabrahm (Mahamaya)
|Hiranyagarbha
|The Universe
|-
!Vyuha
|Samkarshan, + Pradyumna, Aniruddh
|Garbhodakasayi Vishnu
|Satya
|Aparabrahm (Higher Prakriti + Lower Prakriti)
|Prajapati
|The Universe's sentience
|-
!Vaibhava
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
|Krishna Vāsudeva
| -
|God as human
|-
!Antaryamin
|Parmatma
|Kshirodakasayi Vishnu
|Purush
|Parmatma
| -
|God as spirit within creatures
|-
!Arca
|Arca
|Arca
|Arca
|Arca
| -
|Consecrated icon
|}
[[Image:Panchratra Table.jpg|thumb|350px|The Pānchrātra model expanded in correspondence to parallels of other archetypes.]]
The above table is similar to the ''Samkhya Karika'' by Ishvara 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.

''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.

''Jayākhya Samhita'''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.

;Over-analysis and subsequent complication
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 Vaishnava 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.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, ''Ahirbudhnya Samhita'' 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.)

====Understanding Antaryamin====
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''".)

====Vishnu's role====
:''See also: [[Vishnu#Relation to Narayan and Krishna|Vishnu's relation to Narayan and Krishna]]'' 
[[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.]]
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 ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” 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.

Narada never worships Vishnu but goes to him for advice. Vishnu gave him the "[[Satyanaaraayana Aarati|Satyanarayan Katha]]." Narada 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]]" (“Aum Namo Bhagavate Vāsudevāya”) to Dhruv Rishi.<ref> "Padma Purana" </ref> Even in the ''Vishnu Purana''<ref> ''Vishnu Purana'' 1.5 </ref>, Narada 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''.”; ''Bhagavata Purana'' 1.6.22 </ref>. Even though Narada has had several interactions with Vishnu, he declares, “''I am devoted to Supreme Narayan (i.e., Hari Narayan) alone''.”<ref> ''Bhagavata Purana'' 1.6.17 </ref>

;Distinction of Vishnu and Vamana
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.) ''Bhagavata 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.

;Why Vishnu is called Narayan
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.]

The difference between Narayan the Parabrahm and any other Narayan is that the Parabrahm is Satya Narayan (''True Narayan''.)

====Sun veneration====
{{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)}}

'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.

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.

In keeping with the Vaiśnava solar tradition, Narada too in the ''Narada Purana'' recommends "''saura dharm''" rituals with [[Surya Mandala]] invocations. So Narada 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 Narada, 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>, Narada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the ''Samba Purana'', Narada instructs Samba on Suryapasana (''Sun adoration''.) It is noteworthy that Narada 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.

====Important Venerated Persons====
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> samhitas list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):
#Padmanabha [Aditya]
#[[Dhruva]] [Ikshvaku]
#Ananta [Naga]
#Shaktyatman (or Shaktisha) [Chakra]
#Madhusudana [Hayagriva]
#Vidyadhideva [Brahmā]
#Kapil [Brahmā]
#Vishwarupa [Trisuras Twashta [[Bhargava]]]
#Vihangama [Hamsa Brahmā]
#Krodatman [Yajna Varaha]
#Badavavaktra [Hayagriva]
#Dharma [Brahmā]
#Vagishvara [Hayagriva]
#Ekarnavashayin [Aditya]
#Kamatheshvar [Kurma]
#[Emusha] Varaha
#[[Nara]] Simha
#Piyushaharan (or Amritharan) [Garuda]
#Sripati [Aditya]
#Kantatman [Kama]
#Rahujit [Aditya]
#Kalanemighna [Aditya]
#Parijatahara [Kubera]
#Loknath [Manu Vaivaswata Ikshvaku]
#Shantatman [Narad]
#Datt Atreya
#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>
#Ekashringatanu [Matsya]
#Vamanadeha [Aditya]
#Trivikram [Aditya]
#Nara [Brahmā]
#Narayan (the rishi and brother of Nara) [Brahmā]
#Hari (the rishi and brother of Nara) [Brahmā]
#Krishna (the rishi and brother of Nara) [Brahmā]
#Parshurama [Bhargava]
#Rama Dhanurdhar [Raghava Ikshvaku]
#Vedavid [Krishna Dvaipayana Vyasa]<ref> P. 190 ''Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux'' edited by Teun Goudriaan </ref>
#Kalkin [Sharma]
#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>

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. Vagishvara 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]] 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.

==Sectarian Development==
{{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}}

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.

=== Brahmā Sampraday ===
[[Image:Vikhanas Brahma.jpg|thumb|150px| Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.]]
[[Image:Vikhanas Brahma2.jpg|thumb|150px| Vikhānas Brahmā in the centre, Arti and Bhrigu on the left, and Marichi and Kashyap on the right.]]
This sampraday traces its foundation by Brahmā (someone of that gotra.)

The darshan it prescribes to is [[Achintya Bheda Abheda]] (basically an integration of [[Dwaita]] and [[Vishishtadvaita]]) and [[Dwaita]] itself.

The ''Bhagvata Purana'' confirms that instructions were imparted to someone of the Brahmā gotra, which then passed through the latter.
{{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]}}

According to the ''Bhagvata Purana'', Hamsa was a Prajapati, confirming he was of the Brahmā gotra. The scripture continues to say that Hamsa imparted spiritual knowledge to Sanak the Sanat Kumār. Vihangama Hamsa's spiritual instructions are preserved in the ''Hamsa Gita''. This Hamsa may be the same Brahmā as Vikhānas.

==== Vaikhānasa Āgama ====
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>

The foundational scriptures are ''Bhāgavacchāstra'', ''Ānanda Saṃhitā'', and ''Mārīci Saṃhitā''. These texts consistently describe the Supreme Deity as:
#Narayan,
#Vishnu,
#Bhagavān,
#Purush,
#Parabrahm.

[[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]].

Among the four sādhanas, ''archanā'' has been declared the highest by ''Marichi Samhita''. By means of ''archanā',' one can enter Vaikuntha, the abode of Narayan, and enjoy eternal bliss.

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>

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.

==== Its Modern Madhva Tradition ====
[[image:Sri_Madhavacharya.jpg|thumb|150px|Sri Madhvacharya]]
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. Ishvara 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.

=== Kumār Sampraday (Pānchrātra Āgama) ===
[[image:Vishnu and Sanat Kumars.jpg|thumb|250px|Vishnu with the Sanat Kumars]]
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; [[Maitreya]] Rishi said, “''Sanak and others (Sanandan, Sanatan and Sanat), Narada, Rubhu, Hamsa, [[Aruna]] and [[Yati]]-these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.''”; “''Then was produced from Brahma's anger Rudra, from his right thumb Daksha and from his lap Narada. 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.

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.)

The darshan it prescribes to is [[Bhedabheda ]] (or [[Dvaitadvaita]].)

==== Its Modern Nimbak Tradition ====
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.

===== Gaudīya and Bhāgvata Tradition =====
[[image:Sri_Chaitanya_Mahaprabhu.jpg|thumb|150px|Sri Chaitanya Mahaprabhu]]
The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the ''[[Narada]] 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 ''Narada 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>''Narada 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).

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.

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>.

{{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}}
 
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.
[[image:Sri_Shankaradeva.jpg|thumb|150px|Sri Shankaradeva]]
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.

======Ekasarana Tradition======
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|Bhāgavata]] school.

=== Rudra Sampraday ===
[[Image:Shiv meditating on Vishnu.jpg|thumb|150px|A member of the Rudra gotra was the founder of this worship tradition.]]
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.

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.)

The darshan it prescribes to is [[Shuddhadvaita]] (pure monism.)

==== Its Modern Vāllabha Tradition ====
[[image:Sri_Vallabhacharya.jpg|thumb|left|150px|Sri Vallabha Acharya]]
Although the school founded by Vallabha Acharya accepts the [[Vedas]], the ''Bhagvad Gita'', and the ''[[Narada]] 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.

=== Sri Sampraday ===
[[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.]]
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]].)

The darshan it prescribes to is [[Vishishtadvaita]].

==== Its Modern Rāmānuja Tradition ====
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.
[[image:Sri_Ramanujacharya.jpg|thumb|150px|Sri Ramanuj Acharya]]

'''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''):
# ''[[viveka]]'', discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
# ''vimoka'', control of passions like anger, jealously, and lust;
# ''[[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;
# ''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;
# ''kalyāna'', virtuous conduct, consisting in practicing virtues like ''satya'' (truth), ''ārjava'' (straightforwardness), ''[[dayā]]'' (compassion), ''[[dāna]]'' (charity), and ''ahimsā'' (non-injury);
# ''anavasāda'', freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
# ''anuddharsa'', absence of exultation or excitement, maintaining an even temperament in all situations.
 
'''[[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>

=== Other Vaiśnava Traditions ===
==== Early Medieval Vaiśnava Schools ====
[[image:Mirabai.jpg|thumb|150px|Mirabai]]
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|Bhāgvata]] 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.

{{Cquote|Good is the bitch of a Vaiśnav: bad is a Shākta's mother;
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'']}}

{{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.”

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}}

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.

==== Sri Ramakrishna on Vaiśnava Bhakti ====
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:
# association with holy persons,
# solitude,
# discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
# prayer for genuine faith and love for God.
 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.

== Spirit of Renunciation in Vaiśnavism ==
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]].

=== Sannyasins and Householders and their Sacraments ===
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).

== Most Important Devotees ==
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:
#Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
#Naradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
#Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
#Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
#Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
#Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
#Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
#Parasara
#Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
#Ambarisha
#Bhishma Kaurava (worshipped Krishna, preached ethics)
#Arjun Pandava (worshipped Krishna and followed his instructions)
#Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
#Vibhishana Vishrava
#Prajapati (worshipped Krishna and promulgated his worship)
#Raibya (worshipped Krishna and promulgated his worship)
#Kukshi (worshipped Krishna and promulgated his worship)
#Barhishadas (worshipped Krishna and promulgated his worship)
#Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
#Manu Aditya (worshipped Vishnu and promulgated his worship)
#Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
#Daksha (worshipped Vishnu and promulgated his worship)
#Shuka
#Shaunaka
#Dalbhyamuni
#Rukhmangada
#Vasishtha
#Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
#Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
#Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
#Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
#Kabir Julaha 

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.

==Related Articles==
*[[Bhāgavata-dharma|Bhāgvata-dharm]]
*[[Narayan]]
*[[Krishna]]
*[[Vishnu]]
*[[Narayana suktham]]
*[[Vithoba of Pandharpur]]

==External Resources==
*[https://www.yogapedia.com/definition/8485/yoga-maya Yogamaya]
*[http://www.krishna.com/ Krishna.com]
*[https://www.wisdomlib.org/definition/vishnu#buddhism "Vishnu, Viṣṇu, Visnu: 47 definitions"] By Wisdom Library
*[https://www.speakingtree.in/blog/bhagavata-dharma-the-dharma-of-humanity “Bhágavata Dharma“]
*[http://harekrsna.de/surya/12adityas.htm The twelve Sun-gods (12 Adityas) and their associates]
*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)
*[https://www.sacred-texts.com/hin/m12/m12c039.htm Mahabharata mentioning avatars of Narayan]
*[https://www.universalcompendium.com/tables/rel/10incarnations.htm “The Avatars of Vishnu”]
*[https://www.thebrokentusk.com/post/panchikarana-the-fivefold-combination-of-elements "Panchikarana - The Fivefold Combination of Elements"]
;Sectarian
*[https://iskconeducationalservices.org/HoH/tradition/movements-and-leaders/shaivism/ ISKCON Educational Services]
*[https://www.iskcon.org/ International Society of Krishna Consciousness (ISKCON)]
*[https://www.baps.org/ Swamynarayan Sampraday]
*[http://www.sarvadhnya.com/ Mahanubhav Panth]
*[https://ramanuja.org/sri/Web/Index Bhagavad Ramanujacharya]
*[http://www.acharya.org/wp/ Srivaishnava Sampradayam]
*[https://www.madhvacharya.com/ Sri Madhvacharya]
;Panchratra
*[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)
*[https://www.vedadhara.com/pancharatra "Pancharatra - Vaishnava System Of Worship"] By Vedadhara
*[https://www.wisdomlib.org/hinduism/book/the-bhagavata-purana/d/doc1127076.html Notes regarding the Vyūhas (manifestations of God)]
*[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]
*[https://prekshaa.in/article/four-vyuhas-vishnu "The Four Vyuhas of Vishnu"] By Vidwan Ranganatha Sarma (Sep 19, 2021)
*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
*[https://www.srimatham.com/uploads/5/5/4/9/5549439/intro_to_pancaratra.pdf "Introduction to the Pāñcārātra"]
*[https://www.harekrsna.com/philosophy/gss/sastra/vedas/pancharatra.htm "Pancharatra"]
*[https://rootshunt.com/aryans/bharatpersiawomenwarriors/amazonwomenwarriors/amazonsandbharat/vedicdiscoveries/samkarsan/vrishniheroes/vrishniheroes.htm Vrishni Heroes and Pāñcharātra]
*[https://archive.org/details/pancaratra-agamas Pāñcharātra Agams]
*[https://vedas.how/blog/agamas/vaishnava-agamas/pancharatra-agamas/ "Pancharatra Agamas"]
*[https://www.bvashram.org/understanding-the-three-vishnus/ "Understanding the Three Vishnus"] By Jahnava Nitai Das | Oct 31, 2005

==References==
{{reflist}}

* 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.

[[Category:Sects]]
[[Category:Forms of worship]]
[[Category:Vaishnavism]]