Pancharatra

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Pancharatra , Sanskrit Pāñcarātra, are agama scriptures of Vishnuism . They consist of more than 200 individual texts that were written at different times in the 3rd century BC. Chr. , And have arisen in the interval 600 to 850 AD.

etymology

Narayana

The Sanskrit word Pancharatra is composed of the ordinal number páñcan (पञ्चन् - five) and the feminine noun rātriḥ (रात्रिः - night) and can literally be translated as five nights . There are several interpretations of the term Pancharatra. For example, he is assigned to the Shatapatha Brahmana , according to which Narayana offered sacrifices over five nights and thereby assumed a transcendental and immanent being.

Historical significance in Hinduism

For Ramanujas Shrivaishnava Sampradaya, the Pancharatra-Agamas are the most important scriptures. In general, worshipers of Vishnu nowadays , who can be assigned to a wide range of different traditions, follow the Pancharatra. The two philosophical concepts Nada and Nada-Brahman already appear in the Sāttvata-Samhita or in the Sāttvata-Tantra and in the Jayākhya-Samhita - two of the most important writings of the Pancharatra canon.

Ānanda Tīrtha , the founder of the Madhva philosophy , writes in his commentary on the Mundaka Upanishad :

"Dvapariyair janair viṣṇuḥ pancarātrais ca kevalam kalau tu nāma-mātreṇa pujyate bhagavan hariḥ"

"In Dvapara-Yuga , Vishnu is worshiped according to the principles set out in Pancharatra, but in present day Kali-Yuga , the Supreme Lord Hari is worshiped by singing his Holy Name."

Jiva Goswami explains in Paramātma-Sandārbha - one of the six Sandārbhas (philosophical treatises) of the Gaudiya-Vaishnava :

“In view of the erroneous, incorrect interpretations that evoke and the scriptures held in the manifestations of passion and ignorance, as well as in view of the enormously difficult implementation of the original Vedas , omniscient scribes underline the supremacy of the Pancharatras. These describe the absolute truth as Narayana and its very easy worship. "

Jiva Goswami further explains that the Narada-Pancharatra was spoken by God himself ( Svayam Bhagavan ) and is therefore taken up by scholars of the Gaudiyas as Pramāṇa (relevant evidence).

"Pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam"

Ramanuja

During the 11th century , Ramanuja, the founder of the Sri Vaishnava traditions, established the system of Pancharatra for his followers and at the same time rejected the philosophy of Adi Shankara . His own philosophy of Narayana worship was based on the teachings of Pancharatra. Ramanuja taught that the absolute deity, the Parabrahman, can manifest in five aspects - Para , Vyuha , Vibhava , Antaryamin, and Archa . Living beings can come into contact with the divine through one of these aspects.

Para aspect

The para-aspect (पर - para) is sometimes described as the first immanent revelation ( manifestation ) of the Supreme Being.

Vyūha aspect

Vasudeva , distinguished by six material properties ( gunas ), is sometimes regarded as the first vyūha aspect (व्यूह - vyūha - veil, covering). Sankarshana then emerges from Vasudeva , in which knowledge ( jnana ) and strength ( bala ) manifest. From Sankarshana in turn comes Pradyumna , which represents mastery ( Aishvarya ) and bravery ( Virya ). Aniruddha with the properties of energy ( Shakti ) and radiation ( Tejas ) in turn emerges from Pradyumna.

The Pancharatra philosophers were very careful to protect and maintain the purity and immutable nature of the transcendental Supreme Being. It should be noted here that even during the emanation process presented, the Most High in all of his five-fold aspects remains completely unaffected and unchanged.

Avatara aspect

Closely related to the Vyūha doctrine are other divine manifestations known as Vibhava (विभव - manifestation) and Avatāra (अवतार - descended). The Pancharatra philosophers refer to the Supreme Being as transcendence, which is in no way related to the phenomenal world. The Samhitas therefore describe Avatāras as descendants of Aniruddha, some also directly as descendants of Vasudeva and the remaining three Vyūhas. The Most High did not appear as an avatara himself. This is in contrast to Puranic traditions . Nowhere in the Pancharatra Samhitas is it stated that the Supreme Being himself entered into limited avatāra forms. This would also contradict the premises of the Pancharatra philosophy. The Most High is only a passive and uninvolved spectator who, according to his nature, does not feel any attachment to the sophisticated world.

Antaryāmin aspect

The fourth manifestation is the Antaryāmin-Avatāra Aniruddha, the ruler or ruler who dwells within all living beings. It is a mysterious force in the midst of the heart lotus, again pointing out that it is not a manifestation of the Most High, but only of Aniruddha, one of the Vyūhas.

Archa aspect

Alvar shrine

In contrast to the Narayaniya of the Mahabharata, the Pancharatra Samhitas also recognize the Archa aspect (or Arcā aspect, from arcā - shape, form) of divine revelation. This means that an inanimate object, for example an image of Vishnu, which was consecrated according to the rites of Pancharatra, which Shakti Vishnu incorporated, takes on a wonderful power and is therefore suitable for daily worship.

The Archa worship different from the much more difficult Pratima -Verehrung as guides in the latter of the target point to which the devotee his mind, is key. The problem with this form of worship is that once the thoughts have been focused, their focus has already evaporated. With archa worship, on the other hand, the devotee can feel the presence of God directly in the consecrated object. The previously inanimate image therefore takes on a new meaning, becomes the object of his love, the attraction of his heart and the resting place of his eyes. This was practiced in the religion of the Alvar , Vaishnava saints from Tamil Nadu , for example.

cosmology

The Pancharatra Samhitas set out a very detailed and complicated story of creation that takes place in three stages and on six different levels ( koshas ).

Six different aspects of godly devotion in Pancharatra

One of the core theses of Pancharatra is devotion to God, which can take on six different aspects:

Atma-nikshepa or Nyāsa

Atma-nikshepa or Nyāsa means to entrust oneself fully and directly to God's guidance. This also includes giving up individual ownership of actions and their results. This is called the unadulterated Saraāgati . The following five aspects have a supporting role. The great obstacle to nyāsa is phalepsā, or the desire for worldly comforts and advantages, which for this reason should be avoided.

Kārpaṇya

Kārpaṇya is absolute humility, a feeling of insignificance and the realization of ignorance, impurity, etc. - defilements that have accumulated in the course of innumerable births. The Alvars (also Azhvārs) have expressed this basic feeling very nicely in their compositions. Kārpaṇya frees us from our arrogance that we have accumulated due to birth, education, wealth, etc. Instead, we get the feeling that without God's help, all self-motivated projects are doomed to failure. The enemy of Kārpaṇya is the attitude to be free, independent and competent in order to then act as you see fit (sva-svātantryāvabodha).

Mahā-viśvāsa

Mahā-viśvāsa means unbroken and great faith in God. This includes the awareness that God is the well-meaning friend of all creatures and that his compassion is always and everywhere. The firm belief that He will not withdraw His protection from us is called Viśvāsa. She alone can rid us of all crimes.

Goptŗ

Goptŗ means to choose Bhagavān Sriman Nārāyaṇa as sole protector. The Lakshmi Tantra points out that the choice should be made consciously and with care and that our need for protection should be admitted, since only He can also fulfill this task.

Prātikūlya-vivarjana

Prātikūlya-vivarjana aims to give up all antagonistic behavior towards God or his creation. A devotee must see that all living beings are equal to him.

Anukūlya-niścaya

Anukūlya-niścaya calls for doing good to all living beings. It represents the certainty (niścaya) that all living beings are in reality only parts of the body of God and therefore a life in accordance with the divine will is required. The Ahirbudhnya-Samhita clearly illustrates Saraṇāgati with the example of a traveler trying to cross a river in a boat. The sole responsibility of the traveler is to take a seat in the boat. Rowing and steering the boat is then taken over by the divine ferryman.

These six types of devotion to God are described in many Pancharatra Samhitas (such as Ahirbudhnya Samhita, Lakshmi Tantra, etc.), but their order can change. The Lakshmi Tantra has the following sequence: Anukūlya Samkakpa, Prātikūlya Varjana, Mahā Viṣvāsa, Goptṛtva Varaṇa, Atma Nikshepa and Kārpaṇya.

"Anukūlyasa samkalpaḥ prātikūlyasya varjanam
rakshishyatiti vișvāso goptŗtva varaṇam tathā
ātmā nikshepa kārpaṇye shadvidhā śaraṇagatiḥ"

- Lakshmi Tantra 17; 59-61

In Ahirbudhnya Samhitā the sequence is: Atma Nikshepa or Nyāsa, Kārpaṇya, Mahā Viṣvāsa, Goptṛtva, Prātikūlya Varjana and Anukūlya Sampakpa.

Ultimately, however, the sequence is not decisive. What matters - and this is emphasized in the Prapatti Sāstra - is the primary meaning of Atma Nikshepa or Nyāsa - the conviction that one's efforts to reach the Most High will ultimately fail and it is therefore advisable to confide in Him completely. The other five aspects are of equal value (such as absolute humility, unbroken faith, etc.) that are required in order to be able to really attain the godly devotion of Nyāsa.

salvation

Salvation ( moksha ) can only be found by reaching the most adorable feet of Vishnu (tad viṣṇoh paramam padam). The texts of the Pancharatra were written before the advent of the two philosophies Advaita and Vishishtadvaita , from which they differ in the different position of the soul after its liberation. Generally they consider the individual soul to belong to the goddess Lakshmi, who stays forever in the immediate vicinity of Narayana. Redemption thus indirectly also means a return to God.

As can be learned from the Purusha-Sukta (Rigveda 10; 90), the Agamas of Pancharatra teach that God (Narayana or Vasudeva) reveals the entire universe from a quarter of himself. The remaining three quarters of the Most High is immortal nectar available to liberated souls. Modern Vishnuism emerged from the Pancharatra and its theoretical considerations.

Writings of Pancharatra

Rajagopuram of the Sri Ranganathaswamy Temple in Srirangam

The scriptures of Pancharatra are predominantly Samhitas and some Tantras , both of which are related to the Agama because of their content. The agama in turn can be divided into Shaiva Agama , Shakta Agama and Vaishnava Agama . In the Vaishnava Agama the Brahman is equated with Vasudeva. In its Narayaniya section, the Mahabharata also follows the Pancharatra philosophy. The Vaishnava Agama include the Pancharatra Agama and the Vaikhanasa Agama.

In the following list, based on the index of Sanskrit texts from the H. Daniel Smith Agama Collection (Cleveland, Ohio), the most important samhitas and tantras of the Pancharatra are given. Gaudiya Vaishnavas generally follow Brahma-Samhita and Naradiya-Samhita. The Padma-Samhita (or one of its variations) is also quite popular.

Sarangapani Temple in Kumbakonam

swell

  • Aiyangar, Pandit M. Duraiswami and Venugopalacharya, Pandit T .: Sri Pancaratraraksa of Sri Vedanta Desika . In: The Adyar Library and Research Center . Madras, India 1996.
  • Bhatt, Dr. SR: The Philosophy of the Pancharatra . Ganesh and Company, Madras, India 1968.
  • SN Dasgupta: A History of Indian Philosophy . Vol. 3. Motilal Banarsidass, Delhi 1975.
  • Gupta, Sanjukta: Laksmi Tantra, A Pancaratra Text . EJBrill, Leiden, The Netherlands 1972.
  • Krishnamacharya, Pandit V .: Ahirbudhnya-Samhita of the Päncaräträgama (vol I and II) . In: The Adyar Library and Research Center . Madras, India 1986.
  • Matsubara, Mitsunori: Pancaratra Samhitas and Early Vaishnava Theology . Motilal Banarsidass, New Delhi 1994.
  • Matsubara, Mitsunori: Monotheistic Theory of the early Vaisnavas, Vyuha Theory in the Early Pancaratra . 1990.
  • Matsubara, Mitsunori: The Formation of the Pancaratra's Theory of the Four Vyuhas . 1991.
  • Rangachar, S .: Philosophy of Pancaratras . Sri Devi Prakashana, Mandya (Karnatak) 1991.
  • Rao, SK Ramachandra: The Āgama Encyclopedia: Pāncharātrāgama . Volume IV. Sri Satguru Publications, Delhi, India 2005.
  • Schrader, Otto F .: Introduction to the Pancaratra and the Ahirbudhnya Samhita . In: Adyar Library . Madras 1916.
  • Siddhantashastree, Rabindra Kumar: Vaisñavism Through the Ages . Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi 1985.

Individual evidence

  1. ^ Oriental Institute: Maharaja Sayajirao University of Baroda . In: Gaekwad Oriental Series . No. 86 , 1940, pp. 7 .
  2. ↑ Prakash, Om: Cultural History Of India . New Age International, 2005, ISBN 81-224-1587-3 , pp. 120 .
  3. ↑ Datta, Amaresh: Encyclopaedia of Indian Literature: A-Devo . Sahitya Akademi, 1987, ISBN 81-260-1803-8 , pp. 95 .
  4. ^ Jones, Constance and Ryan, James D .: Encyclopedia of Hinduism . Infobase Publishing, 2007, ISBN 0-8160-7564-6 , p. 321-322 .
  5. ↑ Sharma, CD: Critical Survey Of Indian Philosophy . Motilal Banarsidass Publications, 1991, ISBN 81-208-0365-5 , pp. 336 .