Introduction
The scriptures can be classified into Āgamas (also known as the Tantras) and Nigamas (also known as the Vedas). Āgama prescribes the day to-day ritualistic life and a practical course of self-discipline for its followers.
It also prescribes the procedures for consecrating the Dieties in the temples, forms of worship to be performed in temples that follow the particular Āgama. The Pāñcarātra Āgama, like the Vaikhānasa Āgama is a division of the Vaiṣṇava Āgama. The Pāñcarātra system has originated from the Ekāyaṇa Śākha of the Vedas.
It has various meanings which include, "five nights" ; Relating to the five cosmic elements, five objects of senses, five types of knowledge / ignorance ; Based on a story of five nights of instruction ; Interpreting "Rātra" as "path of knowledge," referring to five paths: Tattva, Mukti-prada, Bhakti-prada, Yaugika, and Vaishayika ; Describing the fivefold nature of the Lord: Para, Vyūha, Vibhava, Antaryāmin, and Arca forms.
The Pāñcarātra existed from the time of Mahābhārata itself and lets have a look at the various Prāmāṇās :
Evidences
काम्यनैमित्तिका राजन्यज्ञियाः परमक्रियाः। सर्वाः सात्वतमास्थाय विधिं चक्रे समाहितः॥ पाञ्चरात्रविदो मुख्यास्तस्य गेहे महात्मनः। वरान्नं भगवत्प्रोक्तं भुञ्जते वाऽग्रभोजनम्॥ 12.343.25-26 (शान्ति पर्व, मोक्षधर्म पर्व, नरनारायणीयम्)
Adopting the Sāttvata ritual, King Uparichara would perform all his yagnas and ceremonies, both optional and obligatory, with the fullest concentration. In his palace, many great Brāhmaṇas, well conversant with the Pāñcarātra ritual (Śatapatha B. 13.6.1.1), would eat before all others the food offered to Nārāyaṇa.
तैरिष्टः पञ्चकालज्ञैर्हरिरेकान्तिभिर्नरैः। भक्त्या परमया युक्तैर्मनोवाक्कर्मभिस्तदा॥ नूनं तत्रागतो देवो यथा तैर्वागुदीरिता। वयं त्वेनं न पश्यामो मोहितास्तस्य मायया॥ 12.344.51-52
Those men, suffused with great devotion, with hearts full of reverence, conversant with the ordinances laid down in the Pāñcarātra, were worshipping Nārāyaṇa with thought, words and action. Without doubt, Hari appeared in that place from where the sound they made arose. Bewildered by his illusion, we could not see him.
ओँ नमस्ते देवदेवेश निष्क्रिय निर्गुण लोकसाक्षिन् क्षेत्रज्ञ पुरुषोत्तम..............पञ्चकालकर्तृपते पाञ्चरात्रिक वैकुण्ठ........भक्तवत्सल ब्रह्मण्यदेव भक्तोऽहं त्वां दिदृक्षुरेकान्तदर्शनाय नमोनमः॥ 12.346.4 (शान्तिपर्व, मोक्षधर्मपर्व, महापुरुषस्तव )
“You are he who is the maker of the five divisions of time, day, night, month, season and year, who cannot be understood except by those Śāstras called Pāñcarātra.”
(पञ्चरात्रागमगम्य - comments Nīlakaṇṭha, supporting this fact)
This is an Unknown Stuti with many Unknown Names of the Lord, prayed by Devaṛṣī Nārada to Paramātma Śrīman Nārāyaṇa, after which the Lord manifested to him, after which he received some esoteric knowledge.
इदं महोपनिषदं चतुर्वेदसमन्वितम्। सांख्ययोगकृतं तेन पञ्चरात्रानुशब्दितम्॥ नारायंणमुखोदीतं नारदोऽश्रावयत्पुनः। ब्रह्मणः सदने तात यथादृष्टं यथाश्रुतम्॥ 12.348.62-63 (शान्तिपर्व, मोक्षधर्मपर्व, महापुरुषस्तव )
"This great Upaniṣad, perfectly consistent with the four Vedas, in harmony with Sāṅkhya yoga, named the Pāñcarātra scriptures, and recited by Nārāyaṇa himself, was repeated by Nārada in the presence of many in the abode of his father, Brahmā, in exactly the same way in which Nārāyaṇa, when he had revealed himself to him, had recited it, and which he had himself heard."
Nīlakaṇṭha comments - एतदेव पुरुषः पुरुषं गच्छेदित्युच्यते न तत्र प्राप्य-प्राप्मृत्या क्षणो नगरनरवद्भेदोऽस्ति किं तूपाधिवियोग एव तव्याप्तिरित्यर्थः । एवमेकं समुच्चितम् । सांख्यमात्मानात्मवि-बेकः । योगश्चित्तवृत्तिनिरोधः । वेदारण्यकं जीवब्रह्माभेद-परं तत्त्वमस्यादिवाक्यजं ज्ञानम् ॥६२॥ पाश्वरात्रं भक्तिमार्गः परमगुरौ कृतानां वेदिकानां कर्मणामर्पणम्। एतत्सर्वमेककार्य-रित्यात्समुचितमेव न तु विकाल्पितमित्यर्थः । उपसंहरतिएष इति । नारायणपरात्मकः नारायणनिष्ठः ॥ ६३ ॥ (Bhārata Bhavadīpa)
Sāṅkhya, Vedas and Pāñcarātra
एवमेकं साङ्ख्ययोगं वेदारण्यकमेव च। परस्पराङ्गान्येतानि पाञ्चरात्रं च कथ्यते॥ एष एकान्तिनां धर्मो नारायणपरात्मकः॥ 12.358.81-82 (शान्तिपर्व, मोक्षधर्मपर्व, भगवन्नामनिर्वचनम् )
"The Sāṅkhya system, the Āranyaka Veda, and the Pāñcarātra Śāstras are all one and the same and form parts of one whole. This is the dharma of those devoted to Nārāyaṇa with their whole souls, that which has Nārāyaṇa for its essence."
जनमेजय उवाच। साख्यं योगः पाञ्चरात्रं वेदारण्यकमेव च। ज्ञानान्येतानि ब्रह्मर्षे लोकेषु प्रचरन्ति ह॥ किमेतान्येकनिष्ठानिं पृथङ्निष्ठानि वा मुने। प्रब्रूहि वै मया पृष्टः प्रवृत्तिं च यथाक्रमम्॥ `कथं वैकारिको गच्छेत्पुरुषः पुरुषोत्तमम्। वदस्व त्वं मया पृष्टः प्रवृत्तिं च यथाक्रमम्॥' 12.359.1-3
Janamejaya said, “The Samkhya yoga, the Pancharatra shastras and the Aranyaka-Vedas, all these different systems of gyana or dharma are prevalent in the world. Do they all teach the same course of duties, or are these different from one another? I ask you to instruct me on Pravritti in the proper order.”
Nīlakaṇṭha comments - कृष्णाद्वैतमुक्त तन्सांख्यादिभिः सर्वैः प्राप्यमेवेति चोक्तम् । तत्र तैः समुच्चितैर्विकल्पितैर्वा प्राप्यं तदिति संदिहानः पृच्छति - सांख्यमिति ॥ १ ॥ अज्ञानतमोनुदायेतिच्छेदः ॥३॥ (Bhārata Bhavadīpa)
साङ्ख्यं योगः पाञ्चरात्रं वेदाः पाशुपतं तथा। ज्ञानान्येतानि राजर्षे विद्धि नानामतानि वै॥ साङ्ख्यस्य वक्ता कपिलः परमर्षिः स उच्यते। हिरण्यगर्भो योगस्य वेत्ता नान्यः पुरातनः॥ अपांतपतमाश्चैव वेदाचार्यः स उच्यते। प्राचीनगर्भं तमृषिं प्रवदन्तीह केचन॥ उमापतिर्भूतपतिः श्रीकण्ठो ब्रह्मणः सुतः। उक्तवानिदमव्यग्रो ज्ञानं पाशुपतं शिवः॥ पाञ्चरात्रस्य कृत्स्नस्य वक्ता तु भगवान्स्वयम्। सर्वेषु च नृपश्रेष्ठ ज्ञानेष्वेतेषु दृश्यते॥ यथागमं यथाज्ञानं निष्ठा नारायणः प्रभुः। न चैनमेवं जानन्ति तमोभूता विशांपते॥ तमेव शास्त्रकर्तारं प्रवदन्ति मनीषिणः। निष्ठां नारायणमृषिं नान्योस्तीति च वादिनः॥ 12.359.64-70, (शान्तिपर्व, मोक्षधर्मपर्व, भगवन्नामनिर्वचनम् )
"There are many kinds of doctrines that go by the names of Sāṅkhya, Yoga, the Pāñcarātra, Vedas and Pāśupata. The creator of the Sāṅkhya yoga is the great Rishi Kapila. The primeval Hiranyagarbha is the promulgator of the yoga system. The Rishi Apantaratamas, also called Prāchīna-garbha, is said to be the teacher of the Vedas. The Pāśupata doctrine was disseminated by the son of Brahmā, the Lord of Umā, that master of all creatures, the always joyful Śiva, otherwise known as Śrīkaṇṭha. Nārāyaṇa himself is the promulgator of the contents of the Pāñcarātra Śāstras. In all these, it is seen that Nārāyaṇa is the sole subject of exposition. According to these Śāstras and the knowledge they contain, Nārāyaṇa is the only object of worship. Those who are blinded by tamas, fail to understand that Nārāyaṇa is the Paramātman who pervades the entire universe. Those wise men, the authors of the Śāstras, say that Nārāyaṇa, who is a Rishi, is the one object of reverent worship in the universe. I say that there is no other being like him."
Nīlakaṇṭha comments - प्रासंगिकोपसंहार-पूर्वकं प्रश्नस्योत्तरं वक्तुं प्रतिजानीते-एष त इति ॥ ६३ ॥ नानामतानि भिन्नप्रस्थानानि ॥ ६४ ॥ सर्वेषां प्रामाण्यसिद्धये विशिष्टकर्तृत्वेन सर्वाणि स्तौति - सांख्यस्येत्या दिना ॥ ६५ ॥ आगमं वेदं ज्ञानमनुभवं चानतिक्रम्य एतेषां सर्वेषां निष्ठा परमतात्पर्यविषयीभूतोऽर्थस्तु नारायणः परमात्मैवेति दृश्यत इत्यर्थः । अत्र भिन्नप्रस्थानत्वाभिमानो मूडानानेवेत्याह-न चेति ॥ ६९ ॥ स्वमतमाह-तमेवेति ॥ ७० ॥ निःसंशयेषु श्रुत्यनुभवबलादिति शेषः । हैतुबलात्कुतर्कबलात् ससंशयान् ॥ ७१ ॥ ईदृशा एव पाञ्चरात्रा अपि मुच्यन्त इत्याह- पाञ्चरात्रेति ॥ ७२ ॥ सनातने श्रुतिप्रतिपादितत्वादाद्यन्तशून्ये उभे अपि । तेन पाञ्चरात्रस्य पुंप्रणीतत्वं वेदविरुद्धत्वं च सूचितं तथाऽपि अवान्तरतात्पर्यभेदेऽपि परमतात्पर्ये त्वेकमेवेन्याह-सर्वैरिति । 'इदं विश्वं नारायणः' इति । इदं सर्वे यदद्यमात्मा ब्रह्मवेदं सर्वम्' इत्यादिश्रुतेरर्थो ब्रह्माद्वैतरूपो दर्शितः ॥ ७३ ॥ (Bhārata Bhavadīpa)
निःसंशयेषु सर्वेषु नित्यं वसति वै हरिः। ससंशयान्हेतुबलान्नाध्यावसति माधवः॥ पाञ्चरात्रविदो ये तु यथाक्रमपरा नृप। एकान्तभावोपगतास्ते हरिं प्रविशन्ति वै॥ साङ्ख्यं च योगं च सनातने द्वे वेदाश्च सर्वे निखिलेन राजन्। सर्वैः समस्तैर्ऋषिभिर्निरुक्तो नारायणो विश्वमिदं पुराणम्॥ 12.359.71-73 (शान्तिपर्व, मोक्षधर्मपर्व, भगवन्नामनिर्वचनम् )
The Supreme Deity, called Hari, lives in the hearts of those who, with the help of the scriptures and of inference, have succeeded in dispelling all doubts. Mādhava never dwells in the hearts of those who doubt and dispute everything using false dialectics. They who are conversant with the Pāñcarātra Śāstras, who are duly observant of prescribed duties, and who are devoted to Nārāyaṇa with their very souls, succeed in entering into Nārāyaṇa. The Sāṅkhya and the yoga systems are eternal. All the Vedas are eternal. All the Rishis have declared that this universe existing from ancient times is Nārāyaṇa’s self.
Chatur Vyūhas - Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha
The Vyūha mode of the Deity's being emphasizes the differentiated manifestations and functions of the six attributes for the purposes of creation and evolution of the world, for maintenance and protection of the devotees, and for leading the devotees to salvation.
In general, Aniruddha (Śakti) is associated with creation, Pradyumna with preservation (Vīrya), and Saṅkarṣaṇa (Bala) with destruction or with attaining salvation (Jñāna). Vāsudeva is associated with Dharma, the basis for the cosmic order.
In the transcendental mode all six qualities are equipotent but unmanifest. In each of the Vyūha modes, all six qualities are present, but two of these qualities are manifest while the other four are dormant.
सृष्ट्वा संकर्षणं देवं स्वयमात्मानमात्मना। कृष्ण त्वमात्मनास्राक्षीः प्रद्युम्नं चात्मसंभवम् ॥ प्रद्युम्नादनिरुद्धं त्वं यं विदुर्विष्णुमव्ययम्। अनिरुद्धोऽसृजन्मां वै ब्रह्माणं लोकधारिणम्॥ वासुदेवमयः सोऽहं त्वयैवास्मि विनिर्मितः। तस्माद्याचामि लोकेश चतुरात्मानमात्मना। विभज्य भागशोत्मानं व्रज मानुषतां विभो ॥ 6.65.70-72 (भीष्मपर्व, भीष्मवधपर्व, कृष्णमाहात्म्यम् )
Having created the divine Saṅkarṣaṇa out of your own self by yourself, Kṛṣṇa, you then made yourself as Pradyumna born of yourself. From Pradyumna you created Aniruddha known as the eternal Viṣṇu. And it was Aniruddha who created me as Brahmā, the support of the universe. Created out of Vāsudeva’s essence I have, therefore, been created by you.
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्। ते समेता महात्मानः शरीरमिति संज्ञितम्॥ तदाविशति यो ब्रह्मन्न दृश्यो लघुविक्रमः। उत्पन्न एव भवति शरीरं चेष्टयन्प्रभुः॥ न विना धातुसंघातं शरीरं भवति क्वचित्। न च जीवं विना ब्रह्मन्वायवश्चेष्टयन्त्युत॥ स जीवः परिसंख्यातः शेषः संकर्षणः प्रभुः। तस्मात्सनत्कुमारत्वं योऽलभत्स्वेन कर्मणा॥ यस्मिंश्च सर्वभूतानि प्रद्युम्नः परिपठ्यते। तस्मात्प्रसूतो यः कर्ता कारणं कार्यमेव च॥ तस्मत्सर्वं संभवति जगत्स्थावरजङ्गमम्। सोऽनिरुद्धः स ईशानो व्यक्तिः सा सर्वकर्मसु॥ यो वासुदेवो भगवान्क्षेत्रज्ञो निर्गुणात्मकः। ज्ञेयः स एव राजेन्द्र जीवः संकर्षणः प्रभुः॥ संकर्षणाच्च प्रद्युम्नो मनोभूतः स उच्यते। प्रद्युम्नाद्योऽनिरूद्धस्तु सोहंकारः स ईश्वरः॥ 12.347.33-40 (शान्तिपर्व, मोक्षधर्मपर्व, महापुरुषस्तव )
Earth, wind, space, water and light are the Pañca Mahābhūtas of great power. Merging together they form the body. Having subtle potency and invisible to all eyes, Vāsudeva then enters the body, the combination of the five primal elements. This is called his birth, and taking birth. He causes the body to move about and act.
Without a combination of the five Mahābhūtas, no body can be created. Without the entry of the Jīva into the body, the mind dwelling within it cannot cause it to move and act. He that enters the body is powerful and is called Jīva (हिरण्यगर्भो भगवान्विश्वयोनिः सनातन इति). He is known also by other names, Seṣa and Saṅkarṣaṇa.
He that arises from that Saṅkarṣaṇa, by his own actions, Sanatkumāra, and in whom all creatures merge at the end of the yuga, is the mind of all creatures, and is called by the name Pradyumna. From Pradyumna arises he who is the Creator, and who is both cause and effect. It is from this that the mobile and immobile universe originates. This one is called Aniruddha.
He is also called Īśāna, and he is manifest in all deeds. That illustrious one, Vāsudeva, who is called Kṣetrajña, and who is without gunas, should be known as the puissant Saṅkarṣaṇa, when he takes birth as the Jīva.
From Saṅkarṣaṇa arises Pradyumna who is called ‘He that is born as Manas.’ From Pradyumna is he who is Aniruddha. He is Chit, Consciousness, he is Īśvara, Supreme Lord.
स हि संकर्षणः प्रोक्तः प्रद्युम्नः सोप्यजीजनत्। प्रद्युम्नादनिरुद्धोऽहं सर्गो मम पुनः पुनः॥ अनिरुद्धात्तथा ब्रह्मा तन्नाभिकमलोद्भवः। ब्रह्मणः सर्वभूतानि चराणि स्थावराणि च॥ 12.347.74-75
My fourth form creates the indestructible Seṣa. That Seṣa is called by the name of Saṅkarṣaṇa. Saṅkarṣaṇa creates Pradyumna. From Pradyumna I am born as Aniruddha. Repeatedly, I create myself. From Aniruddha springs Brahmā, from Aniruddha’s navel. From Brahmā are born all creatures.
अव्यक्ताद्व्यक्तमुत्पन्नं लोकसृष्ट्यर्थमीश्वरात्। अनिरुद्धो हि लोकेषु महानात्मेति कथ्यते॥ योसौ व्यक्तत्वमापन्नो निर्ममे च पितामहम्। योऽहंकार इति प्रोक्तः सर्वतेजोमयो हि सः॥ 12.349.29-30
From him springs forth the unmanifest, Avyakta, whom the learned call Pradhana. From the unmanifest rises the manifest, Vyakta, for the creation of all the words. He is called Aniruddha. That Aniruddha is known among all creatures by the name of Mahat ātman. It is that Aniruddha who, becoming manifest, created the Pitāmaha Brahmā. Aniruddha is known by another name, Ahamkāra, endowed with every kind of energy.
अनिरुद्ध इति प्रोक्तो लोकानां प्रभवाप्ययः। ब्राह्मे रात्रिक्षये प्राप्ते तस्य ह्यमिततेजसः॥ प्रसादात्प्रादुरभवत्पद्ममर्कनिभं क्षणात्। तत्र ब्रह्मा समभवत्स तस्यैव प्रसादजः॥ अह्नः क्षये ललाटाच्च सुतो देवस्य वै तथा। क्रोधाविष्टस्य संजज्ञे रुद्रः संहारकारकः॥ एतौ द्वौ विबुधश्रेष्ठौ प्रसादक्रोधजावुभौ। तदादर्शितपन्थानौ सृष्टिसंहारकारकौ॥ 12.350.16-19
When Brahmā’s night ended, through the grace of that Being of immeasurable energy, a lotus appeared, O you of eyes like lotus-petals. Within that lotus Brahmā was born, springing from Aniruddha’s grace. Towards the evening of Brahmā’s day, Aniruddha was filled with anger, and from this there sprang from his forehead a son called Rudra with the power of destroying everything at the hour of Pralaya. Brahmā and Rudra are the foremost of all the Devas, having sprung respectively from the auspiciousness and the wrath of Aniruddha.
The Path of Mokṣa for Pure Souls
ये हि निष्कल्मषा लोके पुण्यपापविवर्जिताः। तेषां वै क्षेममध्वानं गच्छतां द्विजसत्तम॥ सर्वलोके तमोहन्ता आदित्यो द्वारमुच्यते। ` ज्वालामाली महातेजा येनेदं धार्यते जगत्॥' आदित्यदग्धसर्वाङ्गा अदृश्याः केनचित्क्वचित्। परमाणुभूता भूत्वा तु तं देवं प्रविशन्त्युत॥तस्मादपि च निर्मुक्ता अनिरुद्धतनौ स्थिताः। मनोभूतास्ततो भूत्वा प्रद्युम्नं प्रविशन्त्युत॥ प्रद्युम्नाच्चापि निर्मुक्ता जीवं संकर्षणं ततः। विशन्ति विप्रप्रवराः साङ्ख्या भागवतैः सह॥ ततस्त्रैगुण्यहीनास्ते परमात्मानमञ्जसा। प्रविशन्ति द्विजश्रेष्ठाः क्षेत्रज्ञं निर्गुणात्मकम्। सर्वावासं वासुदेवं क्षेत्रज्ञं विद्धि तत्त्वतः॥ समाहितमनस्काश्च नियताः संयतेन्द्रियाः। एकान्तभावोपगता वासुदेवं विशन्ति ते॥ 12.354.13-19
The path of those who are stainless and free from both virtue and sin, is fraught with auspiciousness and felicity. Āditya, who is the dispeller of the darkness of all the worlds, is said to be the doorway through which the emancipated must pass. Entering Āditya, the bodies of such men are consumed by his fire. They then become invisible and cannot be seen by anyone at any time. Reduced into invisible atoms, they pass into the form of Aniruddha, Nārāyaṇa in manifested form, who dwells in the heart of the realm of Āditya.
Losing all physical attributes and being transformed into pure mind, they then enter into Pradyumna. Passing out of Pradyumna, those that are conversant with Sāṅkhya yoga and those that are devoted to the Supreme Deity then enter Saṅkarṣaṇa otherwise called Jīva.
After this, divested of the three primal gunas of sattva, rajas and tamas, those foremost of regenerate beings quickly enter the Paramātman, also called Kṣetrajña, and which itself transcends these three primal attributes. Know that Vāsudeva is he when called Kṣetrajña.
Surely you must know that Vāsudeva is the abode or original refuge of all things in the universe. Only those whose minds are focused, who practise restraint and subdue their senses, and who are devoted to him, succeed in entering Vāsudeva.
However, there is a Superior Path compared to this.
Bhakti - The Ultimate Path
जनमेजय उवाच। अहो ह्येकान्तिनः सर्वान्प्रीणाति भगवान्हरिः। विधिप्रयुक्तां पूजां च गृह्णाति शिरसा स्वयम्॥ ये तु दग्धेन्धना लोके पुण्यपापविवर्जिताः। तेषां च या हि निर्दिष्टा पारम्पर्यागता गतिः॥ चतुर्थ्यां चैव ते गत्यां गच्छन्ति पुरुषोत्तमम्। एकान्तिनस्तु पुरुषा गच्छन्ति परमं पदम्॥ नूनमेकान्तधर्मोऽयं श्रेष्ठो नारायणप्रियः। अगत्वा गतयतिस्रो यद्गच्छत्यव्ययं हरिम्॥ सहोपनिषदान्वेदान्ये विप्राः सम्यगास्थिताः। पठन्ति विधिमास्थाय ये चापि यतिधर्मिणः॥ तेभ्यो विशिष्टां जानामि गतिमेकान्तिनां नृणाम्। 12.358.1-6
The illustrious Hari is gracious to those who are devoted to him with their entire beings. He accepts also all that is offered to him in accordance with the Śāstras. Men who have burnt away their karma, those without pāpa and punya, and those who have attained the knowledge handed down from guru to guru always attain that fourth and highest end, the essence of the Puruṣottama or Vāsudeva.
Devoted to Nārāyaṇa with their whole souls, they attain that highest goal instantly. Undoubtedly, Bhakti dharma seems to be superior to that of Jñāna, and is very dear to Nārāyaṇa. Those who adhere to it, without going through the three successive stages of Aniruddha, Pradyumna, and Saṅkarṣaṇa, at once attain to the immutable Hari. In my view, the end that is attained by Brāhmaṇas, who duly study the Vedas with the Upaniṣads according to the niyamas regulating such study, and by those that adopt the religion of Yatis, is inferior to that attained by persons devoted to Hari with all their heart.
गहनो ह्येष धर्मो वै दुर्विज्ञेयोऽकृतात्मभिः॥संमितः सामवेदेन पुरैवादियुगे कृतः। धार्यते स्वयमीशेन राजन्नारायणेन ह॥ 12.358.9-10
The dharma (Bhakti) taught by the Holy One between two teeming armies (Śrīmad Bhagavad Gītā) is difficult to understand. Men of uncleansed souls cannot grasp it at all. Rajan, having created this dharma in the ancient Krita yuga, in perfect consonance with the Samans, it is borne by the Supreme Lord Nārāyaṇa himself.
एष धर्मो जगन्नाथात्साक्षान्नारायणान्नृप॥ एवमेव महान्धर्मे आद्यो राजन्सनातनः। दुर्विज्ञेयो दुष्करश्च सात्वतैर्धार्यते सदा॥ धर्मज्ञानेन चैतेन सुप्रयुक्तेन कर्मणा। अहिंसाधर्मयुक्तेन प्रीयते हरिरीश्वरः॥ एकव्यूहविभागो वा क्वचिद्द्विव्यूहसंज्ञितः। त्रिव्यूहश्चापि संख्यातश्चतुर्व्यूहश्च दृश्यते॥ हरिरेव हि क्षेत्रज्ञो निर्ममो निष्कलस्तथा। जीवश्च सर्वभूतेषु पञ्चभूतगुणातिगः॥ मनश्च प्रथितं राजन्पञ्चन्द्रियसमीरणम्। एष लोकनिधिः श्रीमानेषु लोकविसर्गकृत्॥ 12.358.54-59
This foremost of doctrines is primeval and eternal. Difficult to grasp and arduous to practise, it is always upheld by persons devoted to the sattva guna. Hari becomes gratified by actions performed with a full knowledge of dharma without injury to any creature. Some adore Nārāyaṇa with only a single form, that of Aniruddha.
Some adore him as having two forms, that of Aniruddha and Pradyumna. Some adore him as having three forms, Aniruddha, Pradyumna and Saṅkarṣaṇa. Others revere him as consisting of four forms, Aniruddha, Pradyumna, Saṅkarṣaṇa, and Vāsudeva. Hari is himself the Kṣetrajña. He is whole, without parts. He is the Jīva in all creatures, transcending the five Mahbhutas. He is Manas, the mind that directs and controls the five senses. Having the highest intelligence, He is the ordainer of the universe, and its Creator.
हित्वा गुणमयं सर्वं कर्मं हित्वा शुभाशुभम्। उभे सत्यानृते त्यक्त्वा एवं भवति निर्गुणः॥ अचिन्त्यं चापि तं ज्ञात्वा भावसूक्ष्मं चतुष्टयम्। विचरेद्योऽसमुन्नद्धः स गच्छेत्पुरुषं शुभम्॥ एकं हि परमात्मानं केचिदिच्छन्ति पण्डिताः। एकात्मानं तथाऽऽत्मानमपरेध्यात्मचिन्तकाः॥ तत्र यः परमात्मा हि स नित्यो निर्गुणः स्मृतः। स हि नारायणो ज्ञेयः सर्वात्मा पुरुषो हि सः॥ 12.361.11-14
By casting off the consciousness of body and the senses, by casting off all acts good and bad, by casting off both truth and falsehood, one succeeds in ridding oneself of gunas. The person who realises that inconceivable Purusha and grasps his subtle existence in the four forms of Aniruddha, Pradyumna, Saṅkarṣaṇa and Vāsudeva, and who, as a result of such understanding, attains perfect tranquillity of heart, succeeds in entering into and identifying himself with that one auspicious Purusha.
Some wise men speak of him as the Paramātman. Others regard him as the one Soul. A third class of learned men describe him just as the Ātman. The truth is that he who is the Supreme Soul is always nirguna, without attributes. He is Nārāyaṇa, the universal soul, and he is the one Purusha.
विश्वावासं निर्गुणं वासुदेवं सङ्कर्षणं जीवभूतं वदन्ति। ततः प्रद्युम्नमनिरुद्धं चतुर्थमाज्ञापयत्यात्मयोनिर्महात्मा॥ 13.263.39 (अनुशासनपर्व, दानधर्मपर्व, कृष्णमाहात्म्यम् )
The abode of the universe and transcending all material attributes, this Kṛṣṇa is Vāsudeva. When he becomes Jīva he is called Saṅkarṣaṇa. Next, he transforms himself into Pradyumna and then into Aniruddha. In this way, the Mahātman Kṛṣṇa, who has himself for his origin divides and displays himself in fourfold form.
More Esoteric Details about the Pāncarātra
Śrīman Nārāyaṇa is said to have instructed five sishyās over five separate nights the subtleties of this Āgama. These five sishyās are: (1) Ādi Seṣa (2) Garuḍa (3) Viśvaksena (4) Brahmā and (5) Rudra.
There were several (close to two hundred and twenty-five) Samhitās describing the Pāñcarātra doctrine, even though many of these are extinct now. This can be inferred from cross-references in the Samhitās that are currently available.
Some of these are referred in the Mahābhārata (e.g., the Sāttvata Samhitā) and the Brahma Sūtras. Thus, some of these are very ancient. Bhīṣma Parva (62.37-39) refers to the Sāttvata precepts. At a high-level following are some of the highlights of the Pāñcarātra system:
1. The Pāñcarātra does not admit of a plurality of God, but is an uncompromising Monotheism.
2. Prapatti is a means to Mokṣa that is available to everyone without any constraints regarding Varṇa etc., and Mokṣa is available at the end of this birth itself.
3. An adherent of the Pāñcarātra system should lead a very austere way of life where everything that is done is done for Bhagavān's pleasure, not excepting eating and sleeping.
4. Niśkāmya Karma, or disinterested action, is that which will ultimately lead to God realization.
5. Pāñcarātra emphasizes ritual worship consisting of Dīkshā, Ārādhana, Pūjā, function and use of Nirmālya and Naivedya, and Pañcakālikā.
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