This article shall explain certain details about the name ‘Naaraayana’. This is one of the most important names of Shri Vishnu and repeatedly occurs in the Shaastras. It is a samjna or a name specific to a certain entity (Vishnu), as per Rshi Paanini’s Ashtaadhyaayi, a work on Sanskrit grammar.
The characteristics of a samjna are explained in the following Sutra:
“In a samjna, the letters ‘ra’ (र) and ‘sha’ (ष) in the first word, change the letter ‘na’ (न) to ‘na’ (ण) and the letter ga (ग) is absent.”
The meaning of the Sutra is simple — a samjna must be yaugika, or a combination of two words. The first word must contain either ‘ra’ (र) or ‘sha’ (ष) and the second word must contain ‘na’ (न), which should become ‘na’ (ण), upon combination. The letter ‘ga’ (ग) should be absent. The Sutra, along with commentaries, can be read here: https://www.ashtadhyayi.com/sutraani/8/4/3
All these are matched perfectly by the name Naaraayana, as shown in the following shloka of the Vishnu Puraana:
The waters are called Naaraa, as they are the offspring of Naaraa and earlier, they were His first ayana (abode). Thus, He is known as ‘Naaraayana’.
Vishnu Puraana, Amsha 1, Adhyaaya 4, Shloka 6
The name ‘Naaraayana’, is a combination of two words — naara (water) and ayana (abode). The first word contains the letter ‘ra’ and the second word contains the letter ‘na’. During combination, the ‘na’ in ‘ayana’ turns into ‘ण’.
Similarly, there are other reasons why Bhagavaan is known so, as explained in the following pramaanas.
कामं देवाऽपि मां विप्र न हि जानन्ति तत्त्वतः । त्वत्प्रीत्या तु प्रवक्ष्यामि यथेदं विमृजाम्यहम् ॥ १ ॥
पितृभक्तोसि विप्रर्षे मां चैव शरणं गतः । ततो दृष्टोस्मि ते साक्षाद्ब्रह्यचर्यं च ते महत् ॥ २ ॥
आपो नारा इति प्रोक्तास्तासां नाम कृतं मया । तेन नारायणप्युक्तो मम तत्त्वयनं सदा ॥ ३ ॥
अहंनारायणो नाम प्रभवः शाश्वतोऽव्ययः। विधाता सर्वभूतानां संहर्ता च द्विजोत्तम ॥ ४ ॥
(The Deva said): “O Braahmana, the Devas even do not truly know Me. As however, I have been gratified with you, I will tell you how I created the universe. Viparshi, devoted to your ancestors, you have also sought My protection. You have also directly seen Me and the merit of your Brahmacharya is also great. In ancient times, I called the waters by the name of ‘Naaraa’ and because the waters are always My abode, I am known as ‘Naaraayana’. I am Naaraayana, the source of everything, the eternal, the immutable. I am the creator of all entities and their destroyer, O Dvijottama.”
Mahaabhaarata, Vana Parva, Adhyaaya 192, Shlokas 1-4
“From the Supreme Purusha called ‘Nara’, the Tattvas originated and thus, they are known as ‘Naaras’. They are His abode and due to that, He is called ‘Naaraayana’.”
Mahaabhaarata, Anushaasana Parva, Adhyaaya 186, Shloka 7 (Quoted by Shri Vedaanta Deshika, in Rahasyatraya Saara, Chapter 27)
Shripaada Madhvacharya, in his Brahma Sutra Bhaashya, Adhyaaya 1, Paada 3, Sutra 3, quoted the following pramaanas:
“But the names, (such as) Naaraayana, cannot denote anyone other than Vishnu, while Vishnu is that single one, whom the names of all others primarily denote,” thus (is said) in the Vaamana Puraana.
“Purushottama has given other individuals his own names, except ‘Naaraayana’, just as a king confers various parts of his kingdom on other people, except his own city,” thus (is said) in the Skanda Puraana.
Both of these pramaanas were also quoted by Shri Krshna Brahmatantra Parakaala, a Shri Vaishnava scholar, in his work ‘Ratnaprakaashika’.
The Vaamana Puraana reference is repeated in the Haarita Smrti:
व्यवह्रियन्ते सततं लोकवेदानुसारतः । न तु नारायणादीनि नामान्यन्यस्य कर्हिचित् ॥
Haarita Smrti, Adhyaaya 7, Shloka 57
Shri Vedaanta Deshika explains the same in his work, known as ‘Tattvamuktaakalaapa’ (3.5):
सद्-शब्दस्तावत् सत्तायोगिषु सर्वेषु प्रवृत्ततया न विशेष निर्धारणार्हः । ब्रह्मशब्दः एकरूढोऽपि बहुषु रूढवत् प्रयुक्ततया अन्यार्थत्व शङ्कार्हः स्यात् । आत्मशब्दस्च जीव-पराधि-साधारण-प्रयोगः । एवं पुरुष-प्राण्-आक्षर-शब्दा अपि ।
नारायणशब्दस्तु न जात्युपाधिवचनः, न वाऽनेकरूढः । अतस्तेन अन्येषाम् विषय-विशेषण-निर्धारणम् युक्तम् । तत्र च हेतुः समान-प्रकरण-पठिटत्वम् । अन्यथा पश्वधिकरणादेरपि भङ्गस्स्यात् ।
Here, he says that:
The word Sad (Sat) cannot connote a specific entity as it is used to refer to the ordinary jagat by the Sarvajagatsattaavaadins.
The word Brahman although has a commonly understood single sense, it is applied in reference to multiple entities commonly. Therefore it cannot be used in a unique manner as it can cause confusion.
The word Aatman is used normally in many senses to refer to the jeeva as well as the Paramaatma.
Similarly, words like Purusha, Praana, Akshara also are incapable of denoting a unique entity.
Unlike these, the word ‘Naaraayana’ is neither used a descriptor of categories (jaati) nor attributes (upaadhi).
Nor is it commonly/popularly used to refer to many different entities.
Therefore it is proper (not ambiguous) for it to have a object-attribute relationship with other words (other words are the attributes).
This is because of it (the word Naaraayana) being used identically (as the other words like Sat, Brahman, etc.) in the same context (where the other word appears).
Otherwise Chaaga-Pashu-Nyaaya and other rules would be violated.
Chaaga-Pashu Nyaaya is a rule of Purva-Meemaamsa, according to which, if there are two statements:
A: Sacrifice a goat B: Sacrifice an animal
When two similar statements are found, the general term in statement B (animal) must be replaced with the more specific term from statement A (goat). Hence, statement B also means, “sacrifice a goat”. Similarly, the Shaastras say:
Naaraayana is Param Brahma, One without a second. (Naaraayana Upanishad, Khandas 2 and 4; Taittireeya Aaranyaka, Prashna 10, Anuvaaka 13, Naaraayana Sukta, Mantra 4)
Naaraayana alone existed in the beginning. (Maha Upanishad, Mantra 1)
Rudra is Brahman, One without a second. (Shvetaashvatara Upanishad, Adhyaaya 3, Mantra 2; also in the Taittireeya Samhita, Kaanda 1, Prapaathaka 8, Mantra 6)
Sat alone existed in the beginning, One without a second. (Chhaandogya Upanishad, Prapaathaka 6, Khanda 2, Mantra 1)
Through Chaaga Pashu Nyaaya, it implies that even the Chhaandogya Upanishad, Taittireeya Samhita and Shvetaashvatara Upanishad are referring to Shri Vishnu Himself. Therefore, the name Naaraayana is specific to Shri Vishnu.
This article shall provide an outlook and overview of the Vaishnava philosophy, or the Vaishnava Mata (वैष्णव मत), as well as its history and mention in the Shaastras. Vaishnavism is the philosophy of Hinduism which considers Shri Vishnu as the Supreme Being or Para Brahma.
There are several Vaishnava philosophies today, with their own disciplic successions and philosophical tenets, known as ‘sampradaayas’. There is even a myth believed by some, that the Vaishnava philosophy is developed during recent centuries and did not exist before the time of Shri Ramanujacharya. However, this is quite baseless.
All present day Vaishnava sampradaayas follow either the Pancharaatra or Vaikhaanasa philosophies. These are two ancient systems of Vaishnavism, with their philsoophical texts called ‘Aagamas’, which describe their philsoophical tenets and rituals such as temple worship. These philosophies have been in practice since thousands of years and are even mentioned several times in the other Shaastras, including the Vedas, Mahaabhaarata and Puraanas.
Vaikhaanasa was founded by Maharshi Vikhaanasa, an amsha of Shri Brahmaa. Pancharaatra was founded by Shri Naaraayana Rshi, an avataara of Shri Vishnu Himself. He provided the knowledge of the Pancharaatra doctrine to many Rshis, who transferred its knowledge through the Pancharaatra Aagamas. Most of the present day Vaishnava sampradaayas are the followers of the same Pancharaatra philosophy and are descendants of these Rshis through disciplic succession.
The Vaikhaanasa Aagamas are mentioned directly in the Vedas. For instance, the Taandya Maha-Braahmana of the Saama Veda says:
वैखानसं भवति । वैखानसा वा ऋषय इन्द्रस्य प्रिया आसँ ॥
Saama Veda (Raanaayaneeya Shaakha), Taandya Mahaabraahmana, Praapathaka 14, Khanda 4, Mantras 6-7
The Vaikhaanasa Aagamas mainly consists of Veda mantras and are linked to the Vaikhaanasa Shaakha (branch) of the Krshna-Yajurveda. Currently, only the Paramaatmika Upanishad is an extant text belonging to this Shaakha. It has been commented upon by the Vaikhaanasa philosopher, Shri Shreenivaasa Deekshita.
The Pancharaatra philosophy, on the other hand, is derived from the Vaidheya Shaakha, or Ekaayana Shaakha of the Shukla-Yajurveda (a currently lost branch of the Yajurveda). Therefore, it is sometimes even known by the name ‘Ekaayana’.
The Pancharaatra Philosophy
The Vaishnava philosophy considers Bhagavaan Naaraayana alone to be Param Brahman. He is solely eternal and is the creator, sustainer and annihilator of all the realms and the universe. All other entities are jeevas, living entities, who are eternally subordinate to Him and dependent on Him for their existence. The highest abode or destination for all living entities is Parama Padam, Vaikuntha. Vaishnavism considers Brahman to possess a divine and inconceivable form. The Pancharaatra Aagamas describe five levels of manifestations of Shri Vishnu:
Para: Literally meaning “the Highest” or “Supreme”, this refers to Para Vaasudeva, the highest form of Shri Vishnu. He resides at ‘Paramapadam’ (literally meaning “the Highest/Supreme abode”). He is the Mula-Rupa or root form of Vishnu.
Vyuha: They are four forms acquired by Shri Vishnu, which are His manifestations in our material universe, known as ‘Vyuhas’. He acquired these forms when He creates the universe.
Vaasudeva: The first Vyuha form, who resides at the Ksheera-Saagara and is visible to the devatas.
Sankarshana: The Vyuha form who is the presiding devata of tamas. He is also the originator of Shri Aadi Shesha and Shri Shiva.
Pradyumna: He is the third Vyuha form, who performs preservation.
Aniruddha: He is the form of Shri Vishnu among the Trimurtis (Brahmaa, Vishnu and Shiva). Shri Brahmaa originates from a lotus on His navel.
Vibhaava: The various avataaras of Shri Vishnu, who appear from the Aniruddha Vyuha form. He descends in our material realms, the Lokas, in various forms. All the saakshaat avataaras of Vishnu are the same Personality as Himself and are completely equivalent to Him in all aspects.
Antaryaami: The form of Shri Vishnu, being present within the soul of all beings, as Paramaatma, the Indweller within all beings.
Archa: The energized deity in a temple, which is used as a means of worshiping Shri Vishnu.
The Pancharaatra Aagamas enable the worship of Bhagavaan Naaraayana through several mediums, such as water, fire, in a temple deity or even as one’s own Antaryaami. The objective of the Pancharaatra philosophy is to provide moksha to all Vaishnavas, regardless of background, varna, sex, race, and all factors. So, the Mahaabhaarata says:
पञ्चरात्रविदो मुख्या यथाक्रमपरा नृप । एकान्तभावोपगता वासुदेवं विशन्ति ते ॥
“Those eminent ones who comprehend the Pancharaatra philosophy and through understanding the relative position of the Devas, thereby attain single-minded devotion, enter into Vaasudeva (i.e., obtain moksha).”
This shloka has been quoted by Shripaada Madhvacharya, in the Mahaabhaarata Taatparya Nirnaya, Adhyaaya 2, Shloka 110.
The Shaastras provide the following description of Para Vaasudeva, as quoted by Shri Madhvacharya, in the Mahaabhaarata Taatparyya Nirnnaya, Adhyaaya 21.
“He (Arjuna) saw seated happily on that mighty serpent (Aadi Shesha), the Almighty Purushottama. Resembling a dark cloud, He had a beatiful yellow garment, a pleased face, with attractive and broad eyes. He had a crown and ear rings with several great bright gems and several scattered locks of hair, with eight long beautiful arms, the Kaustubha mani, the Shreevatsa mark and embraced by a garland of forest flowers. He was served by Sundanda and Nanda prominently, by His associates such as the Sudarshana chakra and the others, with His weapons having adorned their true form. The Master of all rulers was being served distinctly by Pushti, Shri, Keerti and Ajaa.”
Mentions of the Vaishnava Siddhaanta in the Shaastras
There are many pramaanas from the Shaastras describing and glorifying the Pancharaatra philosophy. In the Chhaandogya Upanishad, Devarshi Naarada mentions it as one of the Shaastras he knows.
This mantra refers to Pancharaatra by the name ‘Ekaayana’. The context of Devarshi Naarada learning about the Vaishnava philosophy can be found In the Varaaha Puraana, where he performs Tapas to propitiate Bhagavaan Vishnu, after which Varaaha appears and says that the Pancharaatra Aagamas have been revealed by Him, and are the highest means to reach Him.
(Shri Varaaha said): “You will know that this Pancharaatra Shaastra belongs to Me, in its entirety, which is the highest means and easy to follow, through My grace. There is no doubt about this. I am to be seen through the Vedas, the Pancharaatra Aagamas, bhakti and yajnas, not by any other means, even in crores of years.”
The 18th shloka of this Adhyaaya, has been quoted by Shripaada Madhvacharya, in his Mundaka Upanishad bhaashya, Mundaka 1, Khanda 1, Mantra 5.
The aforementioned mantra refers to the Yajna of five-nights performed by Shri Brahmaa, to procure the knowledge of the Pancharaatra philosophy. This has an Upabrhmana in the Mahaabhaarata, where Brahmaa Deva receives the knowledge of the Pancharaatra Siddhaanta from Shri Vishnu, while commencing the creation of the material world.
धर्मं च मत्तो गृह्णीष्व सात्वतं नाम नामतः । तेन सृष्टं कृतयुगं स्थापयस्व यथाविधि ॥
Mahaabhaarata, Shaanti Parva (Mokshadharma Parva), Adhyaaya 358, Shlokas 29-35
(Shri Vishnu said): “Also receive this excellent Mata (philosophy) from Me, known as Saattvata. Aided by it, create the Krta Yuga (Satya Yuga) and ordain it duly.” Thus addressed, Brahmaa bowed his head unto the illustrious Hari and received from Him that foremost of all philosophies, with all its mysteries and its abstract of details, together with the Aaranyakas, which appeared from the mouth of Naaraayana. Naaraayana then instructed Brahmaa of immeasurable energy in that Dharma and addressing him, said, “You are the creator of the the respective Yuga Dharmas.” Having said this unto Brahmaa, Naaraayana disappeared and proceeded to that spot which is beyond the reach of tamas, where the Unmanifest resides, and which is known by the men of acts without desire of fruits. After this, the boon-giving Brahmaa, the father of the Lokas, created the different realms, with their mobile and immobile creatures. The Yuga that first commenced was highly auspicious and came to be called by the name of Krta. In that Yuga, the philosophy of Saattvata Dharma existed, pervading the entire universe. With that primeval philosophy of righteousness, Brahmaa, the creator of all the worlds, worshipped Devesha, Hari, Naaraayana.”
This also shows that the Pancharaatra Siddhaanta is eternal, just like the other Shaastras and has been in practice even since Satya Yuga. In fact, the same chapter of the Mahaabhaarata explicitly refers to it as an eternal philosophy:
एवमेव महान्धर्मे आद्यो राजन्सनातनः । दुर्विज्ञेयो दुष्करश्च सात्वतैर्धार्यते सदा ॥
Mahaabhaarata, Shaanti Parva (Mokshadharma Parva), Adhyaaya 358, Shlokas 54-55
“This Dharma was obtained by Rishi Naarada from Him, the Master of the universe, Naaraayana Himself, with all its details. So, this great Dharma is ancient, O Raajan, and is eternal. Incapable of being comprehended with ease and exceedingly difficult of being practised, it is always upheld by the Saattvatas.”
(Rshi Vaishampaayana said): “The narrator of the Pancharaatra philosophy, in its entirety, is Shri Naaraayana Himself. Among the sources of knowledge, this is superior and the best, O Raajendra.”
This shloka has been quoted by:
Shripaada Madhvacharya, in the Mahaabhaarata Taatparya Nirnaya, Adhyaaya 2, Shloka 108
Shripaada Jayateertha, in his Bhagavat Geeta Bhaashya, Adhyaaya 2, Shloka 39
Shripaada Ramanujacharya, in his Brahma Sutra bhaashya, Adhyaaya 2, Paada 2, Sutra 43
Shripaada Madhvacharya’s and Shripaada Ramanujacharya’s quotations vary slightly and skip the words before ‘pancharaatrasya krtsnasya….’ Further, in the Mahaabhaarata Taatparya Nirnaya, Adhyaaya 2, Shloka 109 (var. Shloka 102), Shripaada Madhvacharya quotes another shloka:
“O King! The other philosophies like Saankhya, Paashupata and the rest are acceptable only to the extent, where they accordance (with Pancharaatra) and are interpreted with reference to the Supremacy of Shri Naaraayana.”
“This great Upanishad takes one close to Brahman, explains the purport of the four Vedas harmoniously. It is based on Saankhya (Jnaana) and Yoga (bhakti). It is known as Pancharaatra. It appeared from the face of Shri Naaraayana and was explained by Devarshi Naarada once again.”
This shloka mentions that the Pancharaatra system is a Maha Upanishad and equivalent to a collection of the four Vedas and Saankhya Yoga.
“This lofty Shaastra (the Pancharaatra) has been expounded unanimously (by Shri Vishnu), has been declared equal to the four Vedas on the great mountain Meru.”
“This path of bhakti is inclusive of three aspects. This is also known as ‘Ekaantika Dharma’ as well as ‘Bhaagavata Dharma’. One will be able to tread this path only by the association of the Bhagavaan Himself or by the association of His exclusive bhaktas. There is no other way to follow this path of Ekaantika Dharma.”
Archaeological Evidences for Vaishnava Dharma in Ancient Times
There are numerous archaeological evidences too, which show the prevalence of the worship of Shri Vishnu, during ancient times. There is an Indus Valley terracotta figure of Shri Vishnu, estimated to about 4,700 years old, by archaeologists! (Refer to this link for more information)
Along with these, there are more explicit evidences mentioning the practice of the Vaishnava philsoophy of Pancharaatra, with artifacts showing symbols such as Vishnu’s Vyuhas. The following sculpture is from the 2nd century AD, depicting Vaasudeva and Sankarshana.
There is an ancient inscription from the 3rd century BC, mentioning the Bhaagavatas, in other words, Pancharaatrikas. The short & incomplete inscription reads:
थे न भा ग व त न न ट के न का रि
The inscription was found in the old mound of the Madan Mohan temple in Mathura. Hindu tradition asserts that this temple was rebuilt many times, with the original temple being built by King Vajra, the grandson of Shri Krshna. This inscription found in a medieval temple, affirms the Hindu tradition.
Another inscription was found in a cave locally known as ‘Chudail Chhajja’, situated in Mod. Shivpuri, Madhya Pradesh. It dates to around 200 BC. The Inscription is related to the Bhaagavata tradition and records the donation of several paintings by devotees named Krshnarakshita (literally meaning “protected by Krshna”) and Bhadaka Shatabhatika, the former being the son of Kaushiki and Svira. It again provides evidence for the nationwide mass-popularity of the Vaishnava traditions.
As of now, the currently oldest reference of the word ‘Vaishnava’ (वैष्णव) is found on the following coin of Traikutaka King Dharasena who ruled parts of Gujrat & Maharashtra. The coin is dated to about 250 AD, i.e., around 1,800 years old. The King and his family are referred to as ‘Parama Vaishnava’ (परम वैष्णव).
There are more such evidences, too. Therefore, there should no doubt that Vaishnava Dharma is extremely ancient and has been prominent since thousands of years. Thus, ends this sketch on the Vaishnava philosophy.
“Then Raikva asked Him: “O Lord, where do all things rest? He replied: “In the worlds of Rasātala (or nether worlds).” “In what are these (Rasātala worlds) woven warp and woof?” He replied: “In the worlds of Bhūḥ.” “In what are these (worlds of Bhūḥ) woven warp and woof?” He replied: “In the worlds of Bhuvaḥ.” “In what are these (Bhuvaḥ worlds) woven warp and woof?” “In the worlds of Suvaḥ.” “In what are these (Suvaḥ worlds) woven warp and woof?” “In the worlds of Mahaḥ.” In what are these (Mahaḥ worlds) woven warp and woof?” “In the Janaloka.” “In what are these (Jana worlds) woven warp and woof?” “In the Tapoloka.” “In what are these (Tapolokas) woven warp and woof?” “In the Satya loka.” “In what are these (Satya worlds) woven warp and woof?” “In the Prajāpati loka.” “In what are these (Prajāpati worlds) woven warp and woof?” “In the Brahmaloka.” “In what are these (Brahma worlds) woven warp and woof?” “In the Sarvaloka.” “In what are these (Sarva lokas) woven warp and woof?” “In Ātmā—which is Brahman, like beads (in a rosary) warp-wise and woof-wise.”
Then he said: “All these rest in Ātmā, and he who knows this, becomes Ātmā itself. Thus is the exposition of Nirvāṇa. Thus is the exposition of the Vedas; yea, thus is the exposition of the Vedas.”
The following statement has an Upa-Braahmana in the Bhagavat Geeta:
‘Tattva’, literally meaning “truth” or “reality”, is a level or an element, that constitutes the objects in this material universe, as per the Shaastras. Each Tattva has a presiding devata and the devatas of superior Tattvas are superior to the devatas of the previous Tattvas. They start with the Pancha-bhutas and reach upto Purusha (Brahman). There are a total of 25 Tattvas. These 25 Tattvas are accepted by almost every philosophy, and mainly by Vedaanta.
Hierarchy of the Tattvas
Prthivi (Earth)
Aapas (water), Varuna
Tejas (fire), Agni
Vaayu (wind), Pravaaha Vaayu
Aakaasha (space)
Chakshu (the eye), Surya
Shrotra (the ear), Soma
Ghraana (nose), Ashvinau (the two Ashvins)
Rasa (tongue), Varuna
Tvak (skin), Kubera
Vaak (speech), Agni
Hastau/Paani (the two hands), Indra
Upastha (genitals), Daksha (Prajaapati)
Paayu (anus), Yama
Paada (the feet), Jayanta (the 10th of the 11 Rudras)
Sparsha (touch) and Shabda (sound), Suparnee
Rasa (taste) and Rupa (sight), Vaaruni
Gandha (smell), Paarvati
Manas (the mind), Rudra (Shiva)
Ahankaara (ego), Chandra
Buddhi (Intellect), Sarasvati/Bhaarati
Chitta (the subconscious mind), Kshetrajna (Paramaatma)
Mahat (the material energy that is the basis of this universe), Brahmaa/Mukhya Praana
Avyakta (formless)/Prakrti (the material nature and the basis of the 23 Tattvas), Lakshmi
Purusha, Vishnu
The first five Tattvas are known as the ‘Pancha-Bhutas’. The next five are known as ‘Karmendriyas’ (senses of action). Tattvas 11–15 are known as the ‘Jnaanendriyas’ (senses of knowledge). Tattvas 16–18 are known as ‘Arthas’ (objects of perception) and the three Devis (Vaaruni, Suparnee and Paarvati) preside over them.
Pramaanas for this Hierarchy
पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्शुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च यादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धिव्यं चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विद्यारयितव्यं च ॥ ८ ॥
Prashna Upanishad, Prashna 4, Mantra 8
“Earth and its subtle form, water and its subtle form, fire and its subtle form, air and its subtle form, akaasha and its subtle form, sight and its objects, taste and its objects, touch and its objects, speech and object, hands and what is to be handled, the organ of generation and what is to be enjoyed, the organ of excretion and what must be excreted, the feet and what is to be trodden on by them, mind and what must be thought, the intellect and what must be determined, egotism and its object, Chitta and its object, light and its object, and Praana and what must be supported by it.”
The 5th Khanda of the Subaala Upanishad, too, mentions a few of the Tattvas and their respective devatas.
The View of Vaishnava Dharma
As per the Vaishnava philosophy (Pancharaatra), there are five additional Tattvas between Prakrti and Purusha. This has been said in the Parama Samhita.
29. The powers characteristic of the Supreme Soul are said to be five. By means of these, it is that the Supreme God remains in the highest Heaven.
30. These five are (1) Parameṣṭi, (2) Pumān, (3) Viśva, (4) Nivṛtti, (5) Saṛva. These are said to be His Five powers. (Śaktis) and are named Pañcopaniṣad (five secrets).
Parama Samhita, Adhyaaya 2, Mantras 29-30
The Rudra who is the devata of Manas-Tattva is Shiva himself, and not one of the Rudras. As per the Vaishnava philosophy, Rudra is the son of Brahmaa and hence, Brahma is superior to him, being the devata of Mahat-Tattva.
Mukhya Praana is the only equal of Brahmaa and so, he shall be taking over the position of Brahmaa, during the next cycle of creation. Bhaarati-Devi, the wife of Mukhya Praana, and Sarasvati Devi, are at an equal position. Both of them are the devatas of Buddhi Tattva. As per the Mundaka Upanishad, Mundaka 3, Khanda 1, Mantras 3–5, Praana (Vaayu and Brahmaa) associates with Buddhi (Bhaarati Devi and Sarasvati Devi). Praana being the devata of Mahat-Tattva is mentioned in the aforementioned reference of the Prashna Upanishad.
This post shall explain two commonly asked questions related to Sanaatana Dharma:
Why does Sanaatana Dharma advocate a concept of many deities? Why are they thirty three crore in number?
Is there a concept of one Supreme God as per the Shaastras and inferior deities or demigods?
One may refer to the references and verify them too.
The Position of the Devatas
To begin with, the word devata literally means ‘divine’ and refers to an entity with the quality of divinity. Its usage is quite vast and can even sometimes be applicable to devotees, who are considered divine. This can be noticed in the Bhagavat Geeta and Bhaagavata Puraana.
The deities such as Indra, Agni, Varuna, etc., are also commonly known as ‘devatas’ and are positions of Svarga Loka. Pious souls, who reach Svarga Loka, can attain such positions. The main devatas of Svarga Loka are categorized as follows:
The 12 Aadityas
The 11 Rudras
The 8 Vasus
and the two Ashvins
The last two devatas vary as per different sources. Importantly, Svarga Loka is just two lokas, or realms, above Bhuloka (Earth). The highest loka is Brahma-Loka, the abode of Brahman (not to be confused with Satya-Loka, the realm of Shri Chaturmukha Brahmaa). Therefore, Svarga Loka itself is not at a high position, compared to the higher Lokas. One can refer to the 10th Khanda of the Subaala Upanishad or this post, for a list and hierarchy of the Lokas.
Additionally, the devatas are attributed to certain Tattvas. ‘Tattva’, literally meaning “truth” or “reality”, refers to a component that constitutes the material universe, starting from the Pancha-Bhutas, upto Purusha-Tattva (Brahman). Each Tattva is presided over by a certain devata. One may refer to this post for more details regarding the Tattvas. The Katha Upanishad briefly mentions the hierarchy of a few of the Tattvas.
Higher than the Indriyas (the senses), are the arthas (objects of perception). Higher than the arthas, is Manas (the mind) and higher than Manas is Buddhi. Higher than Buddhi is the Mahat Aatma. The Avyakta (formless or without personality) is higher than Mahat, the Purusha is higher than the Avyakta. There is nothing higher than Purusha. He is the end and He is the Highest goal.
Not only does this talk about the hierarchy of the Tattvas, but it also shows that there exists a hierarchy of the devatas of the respective Tattvas, too. Shripaada Madhvacharya highlights this, in his commentary on these particular mantras.
The 14th mantra of the Purusha Sukta even explicitly states that prominent devatas, including Indra, Agni, Chandra and Vaayu, were born from Purusha:
Chandra (the moon) was born from his mind, Surya (the Sun) was born from his two eyes. Indra and Agni were born from his mouth, and Vaayu was born from his breath.
Hence, these statements confirm that the devatas are not Supreme. They are also living entities, who are yet to attain moksha.
So, who is the Supreme God or Eeshvara, as per the Shaastras?
It is Purusha, or Brahman. In the Upanishads, these words are synonymous to refer to Paramaatma. For instance, as seen already, the Katha Upanishad (Adhyaaya 1, Valli 3, Mantra 11) says:
The Avyakta (formless or without personality) is higher than Mahat, the Purusha is higher than the Avyakta. There is nothing higher than Purusha. He is the end and He is the Highest goal.
When the seer sees him of golden line, the creator, Eesha, Purusha, and the source of (Apara) Brahma, then the knower, having shaken off all deeds of merit and sin, attains supreme equality, being untouched with stain. For it is Praana, Eeshvara, who shines forth in all beings and senses — knowing this, the wise abstain from useless controversy. He contemplates on Him, enjoys the bliss of His company, (and when out of trance) is active in performing works of Brahman — such a Jeevan-mukta is also the teacher of those who are seekers of the knowledge of Brahman.
In this way, it is demonstrated that ‘Brahman’ and ‘Purusha’ are synonyms for Bhagavaan. Additionally, the Upanishads also mention that Brahman/Purusha is not formless. Rather, Brahman has a divine and inconceivable form. The third mantra of Mundaka 3, Khanda 1 of the Mundaka Upanishad mentions seeing Brahman, who is ‘rukma-varna’ (gold complexioned). Following are additional pramaanas (proofs) for the same:
बृहच्च तद्दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत्सूक्ष्मतरं विभाति । दूरात्सुदूरे तदिहान्तिके च पश्यन्त्विहैव निहितं गुहायाम् ॥ ७ ॥
न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा । ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८ ॥
That shines as vast, heavenly, of unthinkable form and subtler than the subtle, much farther than the distant, near, also here, and seen fixed in the cavity, by the intelligent. He is not grasped by the eye; nor by speech; nor by other senses; nor by tapas; nor by karma; when one’s mind is purified by the clearness of knowledge, then alone he sees the indivisible (Brahman) by contemplation.
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च । यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥ ८ ॥
न संदृशे तिष्ठति रूपमस्य न चक्शुषा पश्यति कश्चनैनम् । हृदा मनीषा मनसाभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति ॥ ९ ॥
Katha Upanishad, Adhyaaya 2, Valli 3, Mantras 8–9
Beyond the Avyaktam is the Purusha, all-pervading and devoid of linga (indicative mark), knowing whom, the mortal is freed and attains immortality. His form stands not within the fold of vision. None sees him with the eye. By the intellect controlling the mind, and by constant meditation is he revealed. Whoso knows that becomes immortal.
These statements have two direct Upa-Braahmana (supporting statements from the Smrtis), from the Bhaagavata Puraana and the Bhagavat Geeta.
पश्यन्त्यदो रूपमदभ्रचक्षुषा सहस्रपादोरुभुजाननाद्भुतम् । सहस्रमूर्धश्रवणाक्षिनासिकं सहस्रमौल्यम्बरकुण्डलोल्लसत् ॥ ४ ॥
“The devotees, with their perfect eyes, see the transcendental form of the Purusha who has thousands of legs, thighs, arms and faces — all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.”
आत्मा वा अरे द्रष्टव्यः श्रोदव्यो मन्तव्यो निदिध्यासितव्यः
The Purusha is greater than all that exists. Although He is all-pervading and all living beings are situated in Him, yet He can be known only through devotion.
(Shri Krshna said): “Everywhere are His (Brahman’s) hands and feet, eyes, heads, and faces. His ears too are in all places, for He pervades everything in the universe.”
Such statements cannot be applicable to a formless entity and therefore, the notion that Brahman is formless, is quite flawed. One must pay proper attention to certain recurring words mentioned in these references:
रूपं (roopam) — form
पश्यते (pashyate) — sees/seeing
रुक्मवर्णं (rukma-varnam) — lusture/complexion of gold
अचिन्त्य (achintya) — inconceivable
The repeated usage of these words proves that Brahman has a divine form. Moreover, Shripaada Madhvacharya, in his Bhagavat Geeta Bhaashya, Adhyaaya 2, Shloka 72, points out that Brahman is described to possess:
Thousands of heads, arms and legs
Aanandarupa (blissful form) and Suvarna-Jyoti (golden effulgence)
Therefore, one must not conclude that Brahman is formless, when the Shaastras explicitly mention that Brahman possesses a divine and blissful form.
The Identity of Brahman
The Vedas, Ithihaasas, Puraanas and Smrtis have even mentioned the identity of Brahman, who is Shriman Naaraayana, or Vaasudeva.
नारायण परं ब्रह्म तत्त्वं नारायणः परः । नारायण परो ज्योतिरात्मा नारायणः परः ॥ ४ ॥
Naraayana is the Supreme Brahman, Naaraayana is the Supreme Tattva. Naaraayana is the Supreme Jyoti (effulgence), Naaraayana is the Supreme Aatma (Paramaatma).
The first Khanda of the Naaraayana Upanishad even mentions that Shri Vishnu is the originator of all the devatas.
Om. Then Naaraayana, the Supreme Purusha indeed, desired — “I shall create offspring.” Praana, Manas, the several organs of sense and action, Aakaash, Vaayu, Agni, Aapas and Prthivee that supports all, are born from Naaraayana. Brahmaa is born from Naaraayana. Rudra is born from Naaraayana. Indra is born from Naaraayana. Prajaapati (the divine progenitor) is born from Naaraayana. The twelve Aadityas, Rudras, Vasus, and all the Chhandas (Vedas) appear from Naaraayana. (They all) proceed from Naaraayana. (They) prosper in Naaraayana. (They) diminsh and dissolve into Naaraayana. The Rgveda teaches this.
This Khanda has been quoted by Shri Vatsya Varadacharya (1165 – 1275 C.E.), the grandson of Shripaada Ramanujacharya’s nephew, in Para-Tattva Nirnaya.
The Mudgala Upanishad (quoted by Shripaada Ramanujacharya, in his Brahma Sutra Bhaashya) both mentions Shri Vishnu’s Aniruddha Vyuha as the devata of the Purusha Sukta, and additionally states that Vaasudeva is the originator of both Prakrti and Purusha Tattvas.
तस्माद्विराडित्यनया पादनारायणाद्धरेः । प्रकृतेः पुरुषस्यापि समुत्पत्तिः प्रदर्शिता ॥ ५ ॥
Mudgala Upanishad, Mantra 5
In ‘from that Virat was born’ has been shown the origin of Prakrti and Purusha from a quarter of Hari.
To conclude, the fourth Khanda of the Naaraayana Upanishad says:
The Yogin who pronounces (the name of) Him, who is complete bliss, who is the Brahma-Purusha and who is of the nature of Pranava (Om) — a combination of the letters A, U and Ma, is released from the bondage of birth and mundane existence. He who practises the mantra “Om-Namo-Naaraayanaaya” reaches Vaikuntha. It is this lotus (heart). It is replete with vijnaana: It has the brilliancy of lightning. The son of Devaki is Brahmanya. Madhusudana is Brahmanya. The One Naaraayana, who pervades all entities, who is the causal Purusha and who is causeless, is Para Brahman. The Atharvana Upanishad teaches this.
Therefore, the Brahman of the Vedas is Shri Naaraayana, or Bhagavaan Vishnu.
