Vaiśnava

By Swami Purnanda and Himanshu Bhatt

Vishnu portrayed as Narayan the Supreme Lord

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 avatars like Vishnu the Aditya. The sect's name is after Vishnu the Aditya, who founded and preached this sect, but it is also known as Bhāgvatam ("Of Bhāgvat") and Sātvatam ("Of Sātvats"), and Narayaniya after Narayan the Supreme Lord. The Padma Tantra even says, "Sūri, Suhṛt, Bhāgvat, Sātvat, Panchkālavit, Ekāntika, Tanmaya and Pānchrātrik are different designations of this Bhakti tradition."

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 and Varaha Purana 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".)

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, and the "Narayan Sukta" first appears in the Taittiriya Aranyaka and in this scripture the name Hari is connected to Narayan. The most popular Vaiśnava mantra, "Hari Om," occurs first in the Kasha and the Praśna Upanişads wherein they end by the exclamation. 'Narayan' can also mean worshiper of Narayan. The distinction in identifying the Lord with His worshiper is that the former is Hari Narayan or Satya Narayan.

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 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.

	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.
—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." The Nārada Pānchrātra defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (preman) and devoid of attachment to any worldly object. In later Vaiśnava tradition, a distinction is drawn between bhakti and preman. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. Preman is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. Preman is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: vaidhī or sādhana bhakti (ritual devotion) and rāgānugā or premā bhakti (the devotion consequent upon intense attachment).

Definiens

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'. 'Atyanta-Bhagvad-Bhakta' was another phrase found on the inscriptions of Vaiśnava royals. So there is definitely 1 goal—Ekānt or Ekāntik—to attain Hari Narayan. However, 'Ekantin' and 'Ekantik' are specific to worshipping only Brahm of 1 form (i.e., only Hari and not doing puja for avatars.) Vaiśnava is also a good endonym because the avatar Vishnu was on the Divine Council of 33 that probably first instituted Sanatan Dharm.

Padma Saṃhitā 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:

	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.
—Jayākhya Saṃhitā 22.11.13a

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 many times call Hari Narayan as Vishnu, and even like to display Narayan looking just like Vishnu (i.e., four-armed with ornaments, which has become the only image for Narayan.) So basically they imagine the Earthly incarnation of Vishnu as just a physical reflection of Narayan in heaven. While some argue that Narayan, Vishnu, and Krishna have no relation and that this sect is a combination of random deities, the sect has an established history with the triad relevant. It is also important to understand that Vishnu was 1 of the persons on the Divine Council of 33, and that because the 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

Neither Bhāgvat-Vidhi nor Pānchrātrik-Vidhi are required to be followed, because bhakti is as simple as communicating with Brahm via either prayers or puja. Devotees who wish to 'go the extra mile' or to exercise their faith more enthusiastically perform other methods of bhakti in addition to prayers and puja.

Bhāgvat-Vidhi (Vaidhī-Bhakti)

The Bhāgvat devotional ordinances.

This is not specific to any particular Vaiśnava tradition. It is generic bhakti.

Vaidhī bhakti has 9 aspects (navalaksanā or navadhā)—all directed to Vishnu: ‘Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam.’

1. Śravanam or listening to the name and glories of the Lord (shining examples: Janamejaya, Pariksit Maharaja, Shaunaka Rishi)
2. Kirtanam or chanting the holy name(s) (shining examples: Chaitanya Mahaprabhu, Srila Prabhupad, Sukadeva Goswami, Valmiki)
3. Smaranam or constant remembrance (shining examples: Nārada, Prahlada Maharaja)
4. Pad-sevanam or serving the lotus feet (shining examples: Bharat Raghav, Lakshmi Devi, Sudama (Kuchela))
5. Archanam or deity worship (shining examples: Ambarish Raja, Prthu Maharaja, Shabari)
6. Vandanam or praying (shining examples: Akrura, Kulasekhara Raja, Kunti Rani, Vikhānas Brahmā)
7. Dasyam or servitude (shining examples: Garuda, Hanuman)
8. Sakhyam or friendship (shining examples: Arjuna, Guha, Sugriva, Uddhava)
9. Śarangati or self-surrender (shining examples: Ambarisha Maharaja, Jatayu, Radha Devi, Rukmini Devi, Vibhishan)

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.’ :

1. resolve to subordinate one’s will to the divine will,
2. avoidance of all that is contrary to His Will,
3. firm faith that Narayan is the saviour of all,
4. acceptance of the protective grace of Narayan,
5. total surrender to Him, and
6. awareness of one’s poverty (of spirit)
   

Vaidhī bhakti is further categorized into three groups according to the three gunas: sāttvika, rājasika, and tāmasika.

Pānchrātrik-Vidhi (Panchāṅg-Pūjā)

The Pānchrātrik devotional ordinances.

This was established by Nārada into the specific tradition of Pānchrātra but it can be applied even to other traditions (i.e., Vaikhanas.) Nārada Saṃhitā lays these out.

	Vidura continued: I know that the great sage Nārada is the greatest of all devotees. He has compiled the Pānchrātrik procedure of devotional service and has directly met Hari.
—Śrimad-Bhāgvatam 4.13.3[1][2]

1. Abhigaman or preliminary activities such as waking early morning, paying obeisances to one’s spiritual master, cleansing one´s body, putting on fresh cloths, performing acaman, putting on tilak, reciting Gayatri mantras, etc.
2. Upadhanam or collecting the required items for worship
3. Yoga or linking one’s mind with the Supreme Lord by reciting bhutashuddhi-prayers, which help one to understand ones true identity as an eternal servant of the servant of Narayan
4. Ijya or the actual worship of the Lord with 16 upacaras
5. Swadhyay or the personal meditation or cultivation of devotional service such as shravanam and kirtanam

Most Important Mantras

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 Sankirtan or Nam Jap ("Name Repetition.")

	Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.
—Bhagvad Gita 10.35[3]

Name	Primary Class	Secondary Class	Mantra	Origin
Ashtakśara	Mula-mantra	Vyāpak-mantra	Om Namo Nārāyanāya	Nārāyan Upaniṣad
Dvadasakśara	Vyāpak-mantra	Mula-mantra	Om Namo Bhagavate Vāsudevāya	Śrimad Bhāgvatam
Śadakśara	Vyāpak-mantra		Om Viśnave Namaḥ	Taittiriya Saṃhitā'
Krishna Gāyatri	Mula-mantra		Om Devakīnandanāya Vidmahe Vāsudevāya Dhimahi Tan Naḥ Krishna Prachodāyat	Mahānārayān Upaniṣad
Viśnu Gāyatri	Mula-mantra		Om Namo Nārāyanāya Vidmahe Vāsudevāya Dhimahi Tan No Vishnu Prachodāyat	Mahānārayān Upaniṣad
Śadakśari	Mula-mantra		Om Sahasrara Hum Phat	Ahirbudhanya Saṃhitā
Jayākhya Mulamantra	Mula-mantra		Om Kśim Kśim Namaḥ	Jayākhya Saṃhitā
Jayākhya Murtimantra	Murti-mantra	Prana-pratishtha-mantra	Nārāyanāya Viśvātmane Hrim Swāhā	Jayākhya Saṃhitā
Aṣṭādaśākṣara (Gopāl)	Mula-mantra		Klim Kriśnāya Govindāya Gopijana-Vallabhāya Swāhā	Gopāl Tāpani Upaniṣad
Jitantā	Vyāpak-mantra		Om Jitaṃ Te Puṇḍarīkākṣa Namas Te Viśvabhāvana Namas Te’stu Hṛṣīkeśa Mahāpuruṣa Pūrvaja	Mahābhārata
Mahāmantra	Nāma-mantra		Hare Kriśnā, Hare Kriśnā, Kriśnā Kriśnā, Hare Hare Hare Rām, Hare Rām, Rām Rām, Hare Hare	Kali Santaran Upaniṣad
Viśakhāyup	Nāma-mantra		Oṃ Parāya Tejorūpāya Parānapekṣāya Parānapekṣitāya Namaḥ	Sāttvat Saṃhitā
Devdev	Nāma-mantra		Om Devdevāya Namaḥ	Varāha Purāna

The Ishvar Saṃhitā specifically names the "Ashtakśara" the best Vaiśnava mantra.

	Among all the mantras of Viṣṇu, there are three vyāpak mantras. The first is the eight-syllabled one of Nārāyaṇ; the second is the twelve-syllabled one of Vāsudeva; then, O best of Yogins, [there is] the six-syllabled one of Viṣṇu. …Among these three vyāpak mantras, the Aṣṭākṣara mantra is superior.
—Ishvar Saṃhitā 23.52–53, 23.56

With Vaiśnavam being centred on Narayan, it makes sense that the stotra "Om Namo Nārāyanāya", universal to all Vaiśnavas, would be the greatest.

Apart from Śāntā Srinivasan, a Tirumala Tirupati Devasthanams publication[4] of Pānchrātra Āgama also states among the 250+ mantras, these 5 are called vyāpak-mantras.

"The Pāñcarātra system admits five mantras, i.e. praṇava, ṣaḍakṣara, aṣṭākṣara, dvādaśākṣara and Jitantā.”
- Dīkṣā (Initiation) in Pāñcarātra By Śāntā Srinivasan

	O son of Kunti, I am the taste in water, and the radiance of the sun and the moon. I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.
—Bhagvad Gita 7.8

Om is not surprisingly used extensively in Vaiśnava stotras but the Bhagvad Gita 8.13 calls 'Om' as "ekākṣharaṁ brahma", and Gita 10.25 as "ekam akṣaram". So simple stotras "Hari Om", "Hari Nām", and "Hari Sharanam" are important chants that bhakts use.

Most Important Consecrated Pujas

1. Satyanarayan Puja
2. Pānchrātra Pradipa Arti[5]

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 Satchidānanda. The feeling of an ordinary man can go only that far. When bhāva ripens, it becomes mahābhāva. Prema is the last’. 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’ .

Scriptures

See also: 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[6] of the Vedas are believed by many Vaiśnavas to support Vaiśnavism in particular:

1. The "Purush Sukta" (Rig Veda)
2. The "Narayan Sukta" (Taittiriya Saṃhitā)
3. The "Nila Sukta" (Taittiriya Saṃhitā)
4. The "Sri Sukta" (Rig Veda)
5. The "Bhu Sukta" (Taittiriya Brahmana)[7]

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

Brahm as Narayan or Krishna do not occur in the Rig Veda but there are a few hymns dedicated solely to Vishnu[8][9][10], 2 dedicated to both Vishnu and Indra[11][12], and others wherein he is mentioned together with various deities.

The "Purush Sukta"

The Satapatha Brahmana Book 12 and 13 refers to "Purush Narayan", specifically how He desired to surpass all beings and become the universe itself. To achieve this, he conceived and performed the five-day cosmic sacrifice known as the 'Purushamedha' (Purush-sacrifice.)[13] This scripture does also mention the Sātvat clan to which Krishna belonged.

Vaiśnava Āgama Shastra

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. The sage Śāndilya defines it as supreme attachment to God: sā parānuraktir-īśvare. 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 Āgama

The very word "Śāstrāvatāraṇ"[14] is used in the Mahabharata to refer to the 'transmission of Pānchrātrik scriptures'. Agamas are based on the Ekayana recession of the Shukla Yajur Veda. The complete spiritual wisdom any human should have is said to be the word of God or Ekāyana Veda which has been synonymously been called Mulaveda ("The Root Veda"), Pānchrātra, Sātvat, Tantra, and Āgama. Just before listing 108 shastras, Padma Saṃhitā narrator Samvarta declares, "Narayan himself is the proclaimer of all the tantras." Ekayana Veda was revealed to a select few who were deserving of it; Sanat Kumars (Sanatan, Sujat, Sanak, Sananand) and Kapil. Later sages such as Atri, Angirasa , Pulastya, Pulaha, Kratu, Vasista, and Svayambhuva learnt the Ekayana Veda from Narayan too.

	Having spoken thus, He (Narayan) taught the Veda called Ekayana, which is the main root of the great Veda-tree.
—Pārmeshvar Saṃhitā 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

	Thus, Samkhya, Yoga, the Vedas, and the Aranyakas (Upanishads) are mutually connected parts of one whole, and this is what is called Pānchrātra.
—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 Bhagvad 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 Jayakhya saṃhitās. Based on them are the Ishvar, Pārmeshvar, and Padma saṃhitās. The Agastya, Kashyap, Naradiya, and Vishnurahasya saṃhitās are significant too.

The Pārmeshvar Saṃhitā, the Īśvar Saṃhitā, and the Śrīpraśna Saṃhitā all declare that the "Ratnatraya" ("Three Jewels") of Pānchrātra are the Jayakhya Saṃhitā, Paushkar Saṃhitā, and Sattvat Saṃhitā. Pārmeshvar Saṃhitā seems to be a synoptic saṃhitā, as it's the scripture that contains the most similarities with these 3 Jewels.

Then Ahirbudhnya Saṃhitā 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".)

Classification	Text
Chief Scriptural Source	Ekāyana Veda (Bhagvad Gita is a part of it)
Satvik	Four Vedas, Ahirbudhnya Saṃhitā, Aniruddh Saṃhitā, Sanat Kumār Samahita, Nārada Pānchrātra, Hamsa Gita
Rajasik	Sātvat Shastra, Mahabharata, Valmiki Ramayana
Tamasik	Darshan shastras: Brahm Sutras, Sarvamūla Granthas Mukhya Shakhas: Chandogya Upanishad, Shatapatha Brahmana, Taittiriya Saṃhitā 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 Saṃhitā, Ishvar Saṃhitā, Laksmi Tantra, Marichi Saṃhitā, Narayan Saṃhitā, Padma Saṃhitā, Pānchrātra Raksha, Pānchrātra Saṃhitāusu Jnanapada Samikshanam, Parama Saṃhitā, Parasara Saṃhitā, Pārmeshvar Saṃhitā, Paushkar Saṃhitā, Sātvat Saṃhitā, Sātvat Tantra, Śāndilya Saṃhitā Bhakti Kanda, Sripurushottama Saṃhitā, Vishnu Saṃhitā, Vishwamitra Saṃhitā

Detailed version of scriptures

Scripture	Class	Chief Subject	Main deity of worship	Chapters	Vyuhas	Composer
Ahirbudhnya Saṃhitā	Secondary Āgama			60
Agastya Saṃhitā	Tertiary Āgama		Rama
Ananda Saṃhitā	Tertiary Āgama
Anantākhya Saṃhitā	Tertiary Āgama
Aniruddh Saṃhitā	Secondary Āgama			34
Aupagāyana Saṃhitā	Tertiary Āgama
Bālapaushkar Saṃhitā	Tertiary Āgama
Bhāgvat Saṃhitā	Tertiary Āgama
Bhagvatottara Tantra	Tantra		Krishna
Bharadwaj Saṃhitā	Tertiary Āgama
Bhāgava Saṃhitā	Tertiary Āgama
Brahmā Saṃhitā	Tertiary Āgama
Brahmā Tantra	Tantra
Brhad-Brahmā Saṃhitā	Tantra
Brhaspati Mahātantra	Tantra
Bodhāyana Saṃhitā	Tertiary Āgama
Chitrakalpa Saṃhitā	Tertiary Āgama
Chitrashikhandi Saṃhitā	Tertiary Āgama
Chitrasikhandi Saṃhitā	Tertiary Āgama
Dūrvāsā Saṃhitā	Tertiary Āgama
Gautamiya Saṃhitā	Tertiary Āgama		Krishna
Gajendra Saṃhitā	Tertiary Āgama
Garga Saṃhitā	Tertiary Āgama
Gautam Saṃhitā	Tertiary Āgama
Govind Saṃhitā	Tertiary Āgama
Gopal Tantra (Gopalottara Tantra)	Tantra		Krishna
Hamsa-Pārmeshvar Saṃhitā	Tertiary Āgama
Hayagriva Tantra	Tantra
Hayasirsa Saṃhitā	Secondary Āgama			144
Hiranyagarbha Saṃhitā	Tertiary Āgama
Ishvar Saṃhitā	Secondary Āgama			24
Ishvar Saṃhitā Nṛsiṃhakalpa	Tertiary Āgama
Jayakhya Saṃhitā	Primary Āgama (1 of 3 Ratnatraya texts)			33
Jayottara Saṃhitā	Tertiary Āgama
Jñānāmṛtasāra Saṃhitā	Tertiary Āgama
Jñānārṇava Saṃhitā	Tertiary Āgama
Kanva Saṃhitā	Tertiary Āgama
Kapil Saṃhitā	Tertiary Āgama
Kapilnjal Saṃhitā	Tertiary Āgama
Kashyap Saṃhitā	Secondary Āgama			12
Kashyapottara Saṃhitā	Tertiary Āgama
Khagaprashna Saṃhitā	Tertiary Āgama
Khagendra Saṃhitā	Tertiary Āgama
Khageshvar Saṃhitā	Tertiary Āgama
Krishna Yamala (Sri Krishna Yamala Tantra)	Tantra		Krishna
Lakshmi Narayan Saṃhitā	Tantra		Lakshmi and Vishnu
Lakshmi Tantra	Tantra
Mahā-Sanatkumār Saṃhitā	Secondary Āgama			40
Mahākāl Pānchrātram	Tertiary Āgama
Mahālakshmi Saṃhitā	Tertiary Āgama
Māheshvar Tantra	Tantra
Mankan Saṃhitā	Tertiary Āgama
Markandeya Saṃhitā	Tertiary Āgama
Māyāvaibhav Saṃhitā	Tertiary Āgama
Nalakubar Saṃhitā	Tertiary Āgama
Nārada Pānchrātra	Tantra		Krishna
Nārada Saṃhitā	Tertiary Āgama
Nāradiya Saṃhitā	Tertiary Āgama
Nārāyan Saṃhitā	Tertiary Āgama
Nārsimha Saṃhitā	Tertiary Āgama
Nārsimhapādma Saṃhitā	Tertiary Āgama
Padmanābha Saṃhitā	Tertiary Āgama
Pādma Saṃhitā	Secondary Āgama			31
Padmodbhav Saṃhitā	Tertiary Āgama
Panchprashna Saṃhitā	Tertiary Āgama
Param Saṃhitā	Secondary Āgama			31
Parampurusa Saṃhitā	Tertiary Āgama
Pārmeshvar Saṃhitā	Secondary Āgama			15
Pārmeshṭhya Saṃhitā	Tertiary Āgama
Parāshar Saṃhitā	Secondary Āgama			8
Parāsharya Saṃhitā	Tertiary Āgama
Parāshar Tantra	Tantra		Krishna
Prakash Saṃhitā	Tertiary Āgama
Paushkar Saṃhitā	Primary Āgama (1 of 3 Ratnatraya texts)			43
Pradyumna Saṃhitā	Tertiary Āgama
Prahlād Saṃhitā	Tertiary Āgama
Purāṇ Saṃhitā	Tertiary Āgama
Purṇa Saṃhitā	Tertiary Āgama
Purushottam Saṃhitā	Secondary Āgama			43
Radha Tantra	Tantra		Radha and Krishna
Rasarnava Tantra (Sri Ras Tantra)	Tantra		Radha and Krishna
Sāṃvart Saṃhitā	Tertiary Āgama
Sanak Saṃhitā	Tertiary Āgama
Sanat Saṃhitā	Tertiary Āgama
Sanatkumar Saṃhitā	Tertiary Āgama
Sananda Saṃhitā	Tertiary Āgama
Sanatkumar Tantra	Tantra		Krishna
Samkarshan Saṃhitā	Tertiary Āgama
Sāttvat Saṃhitā	Primary Āgama (1 of 3 Ratnatraya texts)
Sārasamuccaya Saṃhitā	Tertiary Āgama
Sātvat Tantra	Tantra		Krishna
Sātyaki Saṃhitā	Tertiary Āgama
Saubhagya-Lakshmi Tantra	Tantra		Lakshmi
Shāṇḍilya Saṃhitā	Tertiary Āgama
Shaunak Saṃhitā	Tertiary Āgama
Shaunakiya Saṃhitā	Tertiary Āgama
Shesh Saṃhitā	Tertiary Āgama
Shukaprambhana Saṃhitā (Shuka Saṃhitā)	Tertiary Āgama
Shukaprashna Saṃhitā	Tertiary Āgama
Srī Shāstra	Tertiary Āgama
Srīdhara Saṃhitā	Tertiary Āgama
Srīkālaparā Saṃhitā	Tertiary Āgama
Sri Kālottara Saṃhitā	Tertiary Āgama
Srīman Nārāyaṇ Saṃhitā	Tertiary Āgama
Sriprashna Saṃhitā	Tertiary Āgama
Suparṇaprashna Saṃhitā	Tertiary Āgama
Sudarshan Saṃhitā	Secondary Āgama			41
Tantratilak Saṃhitā	Tertiary Āgama
Trayashatottar Saṃhitā	Tertiary Āgama
Uddhav Saṃhitā (Uddhava Tantra)	Tantra		Krishna
Upendra Saṃhitā	Tertiary Āgama
Umā Saṃhitā	Tertiary Āgama
Vaibhavik Saṃhitā	Tertiary Āgama
Vaihāyasī Saṃhitā	Tertiary Āgama
Vaivaswat Tantra	Tantra		Krishna
Vālmiki Saṃhitā	Tertiary Āgama		Rama and Sita
Vāman Saṃhitā	Tertiary Āgama
Varāha Saṃhitā	Tertiary Āgama
Vasishtha Saṃhitā	Tertiary Āgama		Rama
Vāsudev Saṃhitā	Tertiary Āgama
Vāyu Saṃhitā	Tertiary Āgama
Vihagendra Saṃhitā	Secondary Āgama			24
Vihāgeshvar Saṃhitā	Tertiary Āgama
Vishnu Saṃhitā	Secondary Āgama			30
Vishnu-Mandir Saṃhitā	Tertiary Āgama
Vishnu-Rahasya Saṃhitā	Tertiary Āgama
Vishnu-Siddhānt Saṃhitā	Tertiary Āgama
Vishnu-Tattva Saṃhitā	Secondary Āgama			39
Vishnu-Tilak Saṃhitā	Tertiary Āgama
Vishnu Tantra	Tantra
Vishwa Saṃhitā	Tertiary Āgama
Vishwaksena Saṃhitā	Tertiary Āgama
Vishwamitra Saṃhitā	Tertiary Āgama
Vishveshvar Saṃhitā	Tertiary Āgama
Vrddha-Pādma Saṃhitā	Tertiary Āgama
Vyās Saṃhitā	Tertiary Āgama

Theology

Nature of Narayan

Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)

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. In other words, Parabrahm, is not just the soul of God Almighty, but it is also "Samashti-Paramatma", meaning a macrocosm or collection of souls. ("Vyashti-Jivatma" is the term for the microcosm or individual soul.)

Hari Narayan has 2 energies—Yogamaya (pure consciousness) and Mahamaya (materialism, which is an illusion.) While the soul is living in this universe, it's in constant interaction with the 3 modes of material nature (triguna) but the jiva (person) being a devout practitioner of bhakti yoga, karma yoga, or gyana yoga will have their atma (soul) uplifted and attain Moksh either in this life (jivan-mukti) or eventually (krama-mukti.) Bhakti is undoubtedly the easiest path, ask requesting for the mercy (daya) of Hari and having sincere devotion hand-in-hand with ethical behaviour, the devotee attains at least some krupa (grace).

What a Vishnukānta would have looked like, and the "Vishakhayup Mantra" is placed beside it. (Garuda was the emblem of Vishnu and Krishna in their Earthly lifetimes.)

While the "Skambha Sukta" of the Atharva Veda isn't a hymn that Vaiśnava scriptures normally reference, the Sri Sampraday has done so. What it depicts is that the holy pillar is chit (pure consciousness.) "Skambha Sukta" declares, "The worlds are established in Skambha." It even alludes to Rta, Satya, Tapas, Devas, Earth, and sky within the pillar.

The Yoga Vasishtha (nonsectarian) presents mental imagery of a cosmic pillar, characterized as "advitiyāch chitistambhād". The scripture presents the pillar analogy multiple times, particularly in chapter 3. In 3.15.2, it reads, "The 3 worlds appear like a shālbhanjikā [sculpture], as though uncarved; they are carved by the pillar of consciousness itself, and there is no carver here." This is saying that the material universe manifests within and by the pillar. It is a demonstrating panentheism. The shālbhanjikā itself is a metaphor for the material universe created within the pillar (metaphor for Parabrahm.) The text also states the shālbhanjikā is something that became a "differentiated form".

Pānchrātra's "Vishākhāyup Mantra" of the Sāttvata Saṃhitā too presents a mental illustration of a 'pillar with diverging branches' (Vishākhāyup), wherein Narayan is the pillar and His 4 vyuhas the branches.

'Vishnukānta' is even specifically the name of an octagonal pillar. This is mentioned in architectural (i.e., Manasara, Mayamata) and devotional (i.e. Vishnudharmottara Purana) texts.

Pānchrātra

Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.

Based on the Pānchrātra idea of vyuha(s), the Agama Siddhanta declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.

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'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.

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 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.” Andhaks, another clan among the Yadavs, too worshiped Him.

Ekantika Dharm refers to Vāsudeva as well, but according to the Nārada Pānchrātra, there were 2 kinds of Ekantins - pure (Vāsudevaikayajina or "worshiping only Vāsudeva") and mixed (who worshiped other forms of Vāsudeva.) The "Mokshadharma Parva" section of the Mahabharata states that the worship of Vāsudeva evolved from ekavyuha (only Krishna), to dvivyuha (him and Samkarshan), then trivyuha (the prior 2 and Pradyumna), and chaturvyuha (the 3 plus Aniruddh.) Later, Sambha too was added to the regular pantheon.

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

	This Ekāyana Veda, received directly from manifest Sakarshan, is renowned as the Sātvat-Vidhi.
—Pārmeshvar Saṃhitā 1.56

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.. The term is first used in the Taittiriya Saṃhitā 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 Saṃhitā claims the original teaching ("ādishāstra") appeared from the sky "like the sound of thunder" ("nirghātaśabdavat".) It also claims that the dharma arose from the will of Vishnu ("Viṣṇoḥ saṃkalpajāt".)[15]

1. Ahirbudhnya Saṃhitā: Hari Narayan himself composed the Pānchrātra Tantra and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), Antaryāmin (the in-dweller within individuals) and Arcā (as consecrated images.)
2. Brahma Sutra Bhashya and Vedanta Deshika: Bhāgvats adhere to panchkala or 5 daily observances; abhigaman or prayers, upadana or collecting materials for worship (i.e., incense sticks, lotus flowers), ijya or sacrifice (i.e., worship, fasting), swadhyaya or self-study, and yoga or meditation.
3. Ishvar Saṃhitā: 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.
4. Mahabharata: Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the Mahabharata says that King Uparichar Vasu was taught the Sātvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
5. Markandeya Saṃhitā: Because the Pānchrātra Agama was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
6. Nārada Pānchrātra: The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) Mukti (Moksha), 3) Yukti (Devotion), 4) Yoga (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)
7. Nārada Pānchrātra: Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.
8. Nārada Saṃhitā: The karmendriyas and jnananendriyas are each 5 in number.
9. Paushkar Saṃhitā: Any benefits you receive through the Vedas, Vedanta, Puranas, Sankhya and Yoga shastra, you get easily through the Pānchrātra. And ratra also means jnana (which is of five types, so is called artha panchkam.)
10. Vihagendra Saṃhitā: Vishnu taught this doctrine in five nights and five days to Ananta, Garuda, Vishwaksena, Brahmā, and Rudra.
11. Vishwamitra Saṃhitā: 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 Saṃhitā] and that Sanak was taught it by Vishnu himself. Historically, Śāṇḍilya Kashyap was, after Samkarshan, the greatest promulgator of Pānchrātra in the Kali Yuga. According to the Ishvar Saṃhitā, after having learned it from Samkarshan, he taught it to Sumantu, Jaimini, Bhrgu, Aupagayana, and Maunjayana.

Krishna is the full incarnation, 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 Nārada worshippers of Narayan, but so were other people elsewhere in parts of India. One section of these worshippers were the Sātvat branch of the Yadavas.

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 Saṃhitā explicitly outlines the Sātvat practice and the genesis of Bhāgvat worship. Here, Sātvats are identified as the original community or adherents who practice the direct worship of the Supreme Lord (often as Vāsudeva-Sāmkarshan and other vyuhas), treating Sātvat and Bhāgvat as historically and philosophically overlapping designations for those dedicated to Bhagavān.

Garga Saṃhitā is a vast narrative and devotional work attributed to the Garga rishi, focusing heavily on the pastimes of Krishna and Rādhā, and Sātvats are intrinsically understood as the quintessential devotees devoted heart and soul to Bhagavān (Krishna.)

Bhakti-rasamrta-sindhu states that Sātvats are a group of devotees who specifically refer to the divine as "Bhagavant", highlighting their devotional perspective.[16]

Chaitanya Bhāgvat also mentions "Sātvatam" as a system—showing once again the relation between the terms 'Sātvat' and 'Bhāgvat'.[17]

Understanding vyuhas

The process of srishti by vyuhas

The process of srishti by vyuhas

See also: 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.

	Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.
—Bhagvad 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 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 Saṃhitā 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". 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[18]. 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), 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).

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

The Mahabharata too alludes of Samkarshan before it specifically names the vyuha Aniruddh.

	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.
—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), which is written as in sushupti (deep sleep.) The jiva's avastha stage is also in sushupti, because no sense of ego or identity are present when a person is asleep and not in a dream. The stage is also called 'prajna' (wisdom.)

Samkarshan is such an important stage that a spin-off theory was introduced in the Sāttvat Saṃhitā wherein from it emerge 3 non-vyuha stages known as Karanodakasayi, Garbhodakasayi, and and Kshirodakasayi. Sātvat Tantra, Brahmā Saṃhitā, and Gaudiya commentaries state that Karanodakasayi interacts with jivas. It also specifies that the jivas belong to His marginal potency ('tatastha-sakti' or 'jiva-sakti'.) Caitanya-caritāmṛta "Ādi-Lila" 5.55 even declares "In that ocean (Karanodaka) lies a plenary portion of Lord Saṅkarṣaṇa [who is Mahā-Vishṇu]." A translation of the Caitanya-caritāmṛta "Madhya" 20.268 too declares that it is Samkarshan who lies down by the Viraja[19]. Karanodaka is the 'Causal Ocean', which is the collection of jivas, and it originates from when Karanodakasayi "gazes" through the Karanodaka (AKA 'Viraja River') at Mahamaya, and that results in jivas being infused with Para-Prakriti, which results in mahat-tattva being created, and this the universe starts forming. Karanodakasayi "fills universe with cosmic water", meaning he fills the universe with Karanodaka (jivas.)

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 Bhāgvat 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.)

	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.
—Bhagvad Gita 3.42

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

	The mind of all creatures is known as Pradyumna. It is from him that the the doer and cause and effect arise.
—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 Saṃhitā, Lakṣmī Tantra, and Sātvat Saṃhitā, as well as Puranas Viṣṇu Purāṇa and Padma Purāṇa, and Mahabharata assign ahamkar to Aniruddh.

	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.
—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?:

	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.
—Bhagvad 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

Panchvidh Murti	Common Pānchrātrik Scriptural Names	Sātvat Tantra Comparability	Jayākhya Saṃhitā 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

The Pānchrātra model expanded in correspondence to parallels of other archetypes.

The above table is similar to the Samkhya Karika by Ishvar Krishna, and the Tattva Samasa and Samkhya Sutra (both attributed to Kapil rishi.) The key distinction is that it states manas arises from ahamkar, whereas the Pānchrātrik scriptures typically claim vice-versa. The key idea that the Purush is pure consciousness and when it becomes entangled in Prakriti, it becomes a jiva is the same as the table above.

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 Saṃhitā's model is 3 stages of the universe's creation, and within the 1 stage, 3 Purushas emanate—Achyut, Satya, and Purush. Purush is the Antaryamin. The 2nd stage includes the chaturvyuhas consisting of Vāsudeva, Samkarshan, Pradyumna, and Aniruddh.

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 Vaiśnava teachings. Another example is that Sātvat Tantra redundantly divides tattva-parinam into 3 stages with further stages within them—Karanodakasayi Vishnu utilizes the Karana Ocean to create the universe, within which then Garbhodakasayi Vishnu enters to establish matter. That's basically something that the vyuha Vāsudeva would put into momentum, and the vyuha Aniruddh finishes it off.

Due to over-analysis also, another complication that's resulted is the misclassification of vyuhas and/or of their attributes. For example, Ahirbudhnya Saṃhitā declares Aniruddh to also be the Antaryami. That is contrary to Yogamaya being the superior of Hari's power to Mahamaya (the latter being the substance Aniruddh is of.)

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's relation to Narayan and Krishna

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 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 declares, "The 12 Adityas are expansions of Hari...Krishna is Hari Himself." Bhāgvat Purana reads, “From Narayan came the twelve Adityas…They all worship Narayan.” The Vishnu Purana 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 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 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 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..." Thakur Chakravarti's and Baladeva Vidyabhushana's are similar.

Nārada never worships Vishnu but goes to him for advice. Vishnu gave him the "Satyanarayan Katha." Nārada always chanted “Hari” and “Narayan.” He always instructs people to worship Hari Narayan, or even [His avatar Krishna] Krishna, but never Vishnu. For example, he recommended the "Dvadashakshara Mantra" (“Om Namo Bhagavate Vāsudevāya”) to Dhruv Rishi. Even in the Vishnu Purana, Nārada chants a hymn to Narayan: "Namo Narayanaya / Vishnave Tubhyam Namah / Tvam Eva Param Brahm, tvam eva param tapah." Here, the worship of Hari Narayan is in the first line, and in the second it says that "Vishnu unto you venerates," and the third line declares that Hari Narayan is Parabrahm. Even though Nārada has had several interactions with Vishnu, he declares, “I am devoted to Supreme Narayan (i.e., Hari Narayan) alone.”

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

Although now a core requirement, it is within Vaiśnava tradition to recognize the sun as the holiest physical manifestation that still present.

	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.
—Mahabharata 3.3.41 (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." 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 that relate to the mantra, and both are solar related. Ghora further taught Krishna solar metaphysics. 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, Nārada too in the Nārada Purana recommends "saura dharm" rituals with Surya Mandala invocations. So Nārada bridges the Rig Vedic solar hymns with Puranic implementations. The Bhavishya Purana mentions, "The solar spiritual duties, O King, as declared by Nārada, O great ruler." This same verse is declared also in the compendiums of rituals like Krtyakalpataru, Krtyaratnakara, and Nityachara-Pradipa with minor variations. In the Mahabharata, Nārada is said to provide tithis wherein Surya is involved (i.e., as Aditya in Rajasuya Yajna.) In the Samba Purana, Nārada instructs Samba on Suryapasana (Sun adoration.) It is noteworthy that Nārada was taught Deva Puja Vidhi, the procedure for invoking the 12 Kalas of Surya Mandala (aspects of the sun.) In this puja, mantras like "Arkamandalaya Dwadashaka" ("atmaney Devarghya patraya namah.") The "Yajnavaibhava Khanda" chapter discusses yajnas wherein Surya is honoured for progeny ("Putrakameshti Yajna") and health.

Important Venerated Persons

The Sātvat and Ahirbudhnya saṃhitās list 39 avatars of Vishnu/Krishna in chronological order (in [] are their probable first names and/or gotra names):

1. Padmanabha [Aditya]
2. Dhruva [Ikshvaku]
3. Ananta [Naga]
4. Shaktyatman (or Shaktisha) [Chakra]
5. Madhusudana [Hayagriva]
6. Vidyadhideva [Brahmā]
7. Kapil [Brahmā]
8. Vishwarupa [Trisuras Twashta Bhargava]
9. Vihangama [Hamsa Brahmā]
10. Krodatman [Yajna Varaha]
11. Badavavaktra [Hayagriva]
12. Dharma [Brahmā]
13. Vagishvar [Hayagriva]
14. Ekarnavashayin [Aditya]
15. Kamatheshvar [Kurma]
16. [Emusha] Varaha
17. Nara Simha
18. Piyushaharan (or Amritharan) [Garuda]
19. Sripati [Aditya]
20. Kantatman [Kama]
21. Rahujit [Aditya]
22. Kalanemighna [Aditya]
23. Parijatahara [Kubera]
24. Loknath [Manu Vaivaswata Ikshvaku]
25. Shantatman [Narad]
26. Datt Atreya
27. Nyagrodhashayin [Aditya]
28. Ekashringatanu [Matsya]
29. Vamanadeha [Aditya]
30. Trivikram [Aditya]
31. Nara [Brahmā]
32. Narayan (the rishi and brother of Nara) [Brahmā]
33. Hari (the rishi and brother of Nara) [Brahmā]
34. Krishna (the rishi and brother of Nara) [Brahmā]
35. Parshurama [Bhargava]
36. Rama Dhanurdhar [Raghava Ikshvaku]
37. Vedavid [Krishna Dvaipayana Vyasa]
38. Kalkin [Sharma]
39. Patalashayana [Aditya]

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 Divine Council of the 33. In the list it can be difficult to decipher the identities of persons, but the mentioned Dharma is not the same as the father of Nara, Narayan, Hari, and Krishna because he's mentioned many generations earlier than them, and although 'Kroda' means turtle, Krodatman was actually of the Vahara (Boar) gotra. 'Vagishvar' is a title that Shiva has, but the list refers to the person of the Hayagriva gotra who has the same name. Shaktyatman is the trickiest to identify but it is the attendant of Vishnu known as Sudarshana or Chakra, who is depicted being a weapon carried Vishnu's hand, and the reason for this is that the avatar is described as "iccha-rupa-dhara" meaning "will form flowing." That Sudarshana is an actual human can be seen in scriptures like the and Bhāgvat and Vishnudharmottara Puranas, and Sri Kalahasti Easwara Mahima. A connection between 'iccha' (will) and Sudarshana is made in some scriptures like the Ahirbudhnya. Further, although the name Vishwarupa was applied to Soma, Prajapati, Rudra and the Supreme Brahm the avatar in question is definitely the Daitya who was a son of Twashta Bhargava and was a great devotee of Narayan.

Narayan's Will

The Divine Will is an important concept in Sanatan Dharm, but especially in Vaiśnavism. Terms like 'ājñā' (will), 'Bhagvad-ājñā' (Bhagvat's will), 'Bhagvad-ājñāpti' (Bhagvat's Decree) become important to living a proper life. 'Bhagvad-ājñā-māyā-vaimukhyam' signifies someone who has turned away in māyā from Bhagvad's Will. It's so important that 'Bhagvad-ājñā-pari-pālana' is a compound in the Sri Vaiśnava Sampraday's rituals and mentioned in Ramanuja Acharya's Nitya Grantha.

'Samkalpaj' is someone that arises from His Will. 'Samkalpajāt' means the same and is specifically used in the Pānchrātrik Ahirbudhnya Saṃhitā wherein it's declared that Vaiśnavism itself is "Viṣṇoḥ saṃkalpajāt" ("arose from Vishnu's Will".)

Sectarian Development

	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.
—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, Nimbārka, and others also incorporated Rāmānuja’s ideas in their philosophies.

Brahmā Sampraday

Vikhānas Brahmā the devotee of Vishnu founded the Vaikhānasa sect.

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.

	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.
—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 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, 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. 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.) Worship entails venerating Vishnu, and many times his 4 attendants; Achuta, Satya, Purush, Aniruddh. This school's name was also Ekartika.

The foundational scriptures are Bhāgavacchāstra, Ānanda Saṃhitā, and Mārīci Saṃhitā. These texts consistently describe the Supreme Deity as:

1. Narayan,
2. Vishnu,
3. Bhagavān,
4. Purush,
5. 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 Saṃhitā. 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.

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

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. Ishvar and jiva are distinct entities. Bhakti, the only means of salvation, leads to the direct perception of the Deity. By performing proper worship, a person becomes competent for bhakti. This worship includes: ankana (marking the body with holy symbols), nāmakarana (naming children and other objects of love with holy names), and bhajana (service). Bhajana again is of three types: kāyika (physical), vācika (verbal), and mānasika (mental). Kāyika bhajana includes dāna (charity), paritrāna (acts of deliverance), and pariraksana (acts of protection). Vācika bhajana includes satyakathana (speaking the truth), hitavākya kathana (beneficial counsel), priyavākya kathana (sweet and gentle speech), and svādhyāya (study of scriptures). Mānasika bhajana comprises dayā (compassion), sprhā (desire for service to God), and śraddhā (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

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.) 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 Bhagvat Purana 11.13, Vihangama Hamsa was a Prajapati. That confirms he was of the Brahmā gotra. Hamsa is said to have transmitted the Pānchrātra to Sanak, who then taught it to other Kumārs (his siblings.) Sanāt Kumar Saṃhitā itself is a Pānchrātrik agam. Mahabharata claims the transmission was provided from Nārāyan to Sanat Kumar, who then taught the doctrine to Viran Prajapati, who transmitted to Rābhya, who taught Kikshipāl. Vedanta Deshika's Pānchrātra Rakshā traces the agamas from Hari Nārāyan originally, which was transmitted to Sanak.

The Pānchrātra system claims that Hari Narayan's eternal wisdom is called Ekāyana, and that it is at least partly found in a lost "Ekāyana Shakha", which is first mentioned in the Chandogya Upanishad, where Nārada tells Sanat Kumār that he learnt Ekāyana along with the Veda. This again reinforces the idea that a Sanat Kumār was 1 of the first learners of Pānchrātra.

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

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

Sri Chaitanya Mahaprabhu

The Gaudīya tradition of bhakti is based on the theology of the Bhagvatam and the Nārada Pānchrātra. The Gaudīya Vaiśnavas are worshippers of Rādhā and Krishna. The person Rādhā does not find mention in the Bhagvatam. This concept is derived from the Nārada Pānchrātra, where Pārvati, the divine consort of Shiva, says: ‘Tadrāse dhāranādrādhā vidvadbhih parikīrtitā; I held you in rāsa (divine play), that is why I am known as Rādhā by those in the know.’ 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 (intrinsic powers).

This concept of Rādhā is a dominant theme in Vrindavan. The highest aspect of mahābhāva, known as mādana or maddening delight, is possessed only by Rādhā and no one else, not even by Krishna. 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. 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 .

	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.
—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.

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. 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, 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 Bhāgvat school.

Rudra Sampraday

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

Sri Vallabha Acharya

Although the school founded by Vallabha Acharya accepts the Vedas, the Bhagvad Gita, and the Nārada Pānchrātra as scripture, its primary authority is the Bhagvata Purana, because this text is directly related to Krishna. For Vallabha, Sri Krishna is the Sat-cid-ananda Parabrahman, also called Purusottama, even when present in his pastoral aspect as the cowherd boy of Vraja. Vallabha, however, does not accept the reality of Rādhā as in the Vrindavan Vaiśnava tradition and the Gaudīya tradition. According to Vallabha, the highest type of jiva is pusti jīva, the spiritually nourished jiva. This concept of pusti is derived from the Bhagvatam: ‘posanam tadanugrahah; posana is his grace.’ 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

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 āchārya of this sampradāy, it was Rāmānuja who established this school on a firm footing.

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: sādhana-bhakti (bhakti as means, i.e. ritual devotion) and phala-bhakti or sādhya-bhakti (bhakti as fruit). Sādhana-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):

1. viveka, discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
2. vimoka, control of passions like anger, jealously, and lust;
3. 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;
4. 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;
5. kalyāna, virtuous conduct, consisting in practicing virtues like satya (truth), ārjava (straightforwardness), dayā (compassion), dāna (charity), and ahimsā (non-injury);
6. anavasāda, freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
7. 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’.

Other Vaiśnava Traditions

Early Medieval Vaiśnava Schools

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 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.

	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.
—Poem 52, Section 40 (“Sloks of the Bhagat Kabir”), Sri Guru Granth Sahib

	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.”
—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.’’ He prescribes four aids to contemplation:

1. association with holy persons,
2. solitude,
3. discrimination (between the real and the unreal, to develop the conviction that God alone is real and all else unreal), and
4. 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.’ 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’ . 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.

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:

1. Prahlada Daitya (worshipped Vishnu throughout his life and promulgated his worship)
2. Nāradas (rishis of this gotra worshipped Narayan, composed literature, and promulgated his worship)
3. Vikhānas Brahmā (worshipped Vishnu, established the Brahmā Sampraday, composed literature, and promulgated his worship)
4. Hamsa Brahmā (worshipped Vishnu, composed literature, and promulgated his worship)
5. Vishnuswami Rudra (worshipped Vishnu, established the Rudra Sampraday, composed literature, and promulgated his worship)
6. Sanat Kumars (worshipped Vishnu/Narayan/Krishna, remained celibate, composed literature, established the Kumār Sampraday, and promulgated his worship)
7. Nara & Narayan (worshipped Narayan, composed literature, and promulgated his worship)
8. Parasara
9. Dvaipayana Vyasa (worshipped Krishna, composed literature, and promulgated his worship)
10. Ambarisha
11. Bhishma Kaurava (worshipped Krishna, preached ethics)
12. Arjun Pandava (worshipped Krishna and followed his instructions)
13. Ratna Valmiki (worshipped Krishna, composed a Ramayana, and promulgated his worship)
14. Vibhishana Vishrava
15. Prajapati (worshipped Krishna and promulgated his worship)
16. Raibya (worshipped Krishna and promulgated his worship)
17. Kukshi (worshipped Krishna and promulgated his worship)
18. Barhishadas (worshipped Krishna and promulgated his worship)
19. Vivaswan Aditya (worshipped Vishnu and promulgated his worship)
20. Manu Aditya (worshipped Vishnu and promulgated his worship)
21. Ikshvaku Aditya (worshipped Vishnu and promulgated his worship)
22. Daksha (worshipped Vishnu and promulgated his worship)
23. Shuka
24. Shaunaka
25. Dalbhyamuni
26. Rukhmangada
27. Vasishtha
28. Suta Maharaj (worshipped Krishna, narrated literature, and promulgated Vishnu/Narayan/Krishna worship)
29. Śāndilya Kashyap (worshipped Krishna, better arranged the Pānchrātra sect, composed literature, and promulgated Vishnu/Narayan/Krishna worship)
30. Ramanuja (worshipped Vishnu, renewed Sri Vaiśnavam, founded Dwaita Darshan, composed literature, and promulgated his worship)
31. Ramanand (worshipped Narayan, founded Bairagi Sampraday, composed literature, and promulgated his worship by begging the Bhakti Era in northern India)
32. 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

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• Narayan
• Krishna
• Vishnu
• Narayana suktham
• Vithoba of Pandharpur

External Resources

• Yogamaya
• Krishna.com
• "Vishnu, Viṣṇu, Visnu: 47 definitions" By Wisdom Library
• “Bhágavata Dharma“
• The twelve Sun-gods (12 Adityas) and their associates
• The Dvadasha Tilaka Vidhi of Vishnu Devotees
• "Nara Narayana Rishi" (Sep 4, 2020)
• Mahabharata mentioning avatars of Narayan
• “The Avatars of Vishnu”
• "Panchikarana - The Fivefold Combination of Elements"

Sectarian

• ISKCON Educational Services
• International Society of Krishna Consciousness (ISKCON)
• Swamynarayan Sampraday
• Mahanubhav Panth
• Bhagavad Ramanujacharya
• Srivaishnava Sampradayam
• Sri Madhvacharya
• "The Skambha, That Supports the Universe at its Centre" By Satoru Teshgaura (March 25, 2023)

Panchratra

• "The Pancaratra Agamas~A Brief Study" By Swami Harshananda (January 2003)
• "Pancharatra - Vaishnava System Of Worship" By Vedadhara
• Notes regarding the Vyūhas (manifestations of God)
• The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas
• "The Four Vyuhas of Vishnu" By Vidwan Ranganatha Sarma (Sep 19, 2021)
• "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?" (Feb 05, 2026)
• "Introduction to the Pāñcārātra"
• "Pancharatra"
• Vrishni Heroes and Pāñcharātra
• Pāñcharātra Agams
• "Pancharatra Agamas"
• "Understanding the Three Vishnus" By Jahnava Nitai Das | Oct 31, 2005
• Pāñcarātrarakṣā ("Defense of the Pāñcarātra") By Vedānta Deśika

References

• Originally published as "The Vaisnava Contemplative Tradition" by Prabhuddha Bharata January 2007 edition . Reprinted with permission.

Contributors to this article

Himanshu Bhatt

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