CHAPTER-VI

REFUTATION OF PANCARATRA SYSTEM

1. THE PANCARATRA SYSTEM

The Pancaratra Agamas constitute a very important section of Sanskrit

literature. It is very old. The name is often found in Sanskrit literature and
it has a huge corpus of cononical texts, known as the Pancaratra Samhitas}

The Pancaratra cult was first mentioned in the Narayaniya section of the
Mahabharata and also in the Satapatha Brahmana. In the Satapatha

Brahmana, it is stated that, Narayana one of the important names given to

God in the Samhitas, is connected with a satra ceremony to be performed on

five successive days. Having performed that ceremony, Narayana has sur­

passed all beings {atyatisthat sarvani bhutani) and become this entire uni­

verse (idam sarvam abhavat).12 In the Pancaratra Samhitas again, God be­

comes this whole universe and yet exists for beyond it.3 It is necessary to

examine the significance of the word Pancaratra. Several attempts have been

made to explain it in the Samhita literature. It is said that Pancaratra is the

name of a sacred text also called Upanisads, Tantra, Samhita, Agama or

Sastra. In Sattvata Samhita and Isvara Samhita, it is stated as

Pahcaratrasastra .4 Pauskara Samhita has mentioned it as agama.5 Parama

1. cf., Schrader, F., Otto, Introduction to the Pancaratra and the Ahirbudhnya
Samhita , pp. 2-14.
2. cf., Satapatha Brahmana, 13.6.1.
3. Ahirbudhnya Samhita, 5-7.
4. pathantam anisam sastram pancaratrapurassaram. Sattvata Samhita, 12.144,
Isvara Samhita, 24.336.
5. pancaratram sadagamakhyam mulam. Pauskara Samhita, 38.308-9.
[162]
Samhita stated Pancaratra as a tantra.6 In Mahabharata we find it as

mahopanisad.7 Ahirbudhnya Samhita stated it as mayisamhita.8 The word

Pancaratra has been ascribed various meanings. Pancaratra cult tries to dis­

prove the five sastras or systems, such as the Saiva, the Yoga, the Samkhya,

the Buddha artd the Arhata. The Isvara Samhita, hold the view that Narayana

taught this cult to the five sages, viz., Sandilya, Aupagayana, Maunjayana,

Kaus'ika and Bharadvaja within five night.9 Thus Pancaratra derived its name.

In the Naradiya Pancaratra it is stated that five ratras means five types of

knowledge, viz., tattva, muktiprada, bhaktiprada, yaugika and vaisayika.

Hence Pancaratra means that Sastra which is concerned with (1) ontology,

(2) liberation, (3) devotion, (4) yoga and (5) sense-knowledge.10

Another explanation is that the Pancaratra is so called because it includes

all the four Vedas and the Samkhya-Yoga.*11 It is stated in the Ahirbudhnya
\

Samhita. that Narayana composed the Pancaratra sastras out of the original

sastra, describing His fivefold manifestation as Para, Vyuha, Vibhava,

Antaryamin and Area.12 This doctrine of Vyuha is the central doctrine of

Pancaratra system. That is why this system is called Pancaratra.Though

Pancaratra literature is very old, the extant Pancaratra texts are much later

6. tantram pancaratram idam proktam. Parama Samhita, 1.31-3.

7. Mahabharata, 12.326.100.
8. mayisamhita. Ahirbudhnya Samhita, 1.69, 59.70.
9. Isvara Samhita, 21.
10. Schrader, F., Otto, Introduction to the Pancaratra and the Ahirbudhnya
Samhita, p.28.
11. Mahabharata, Smtriparva, 339. 11-12.
12. Ahirbudhnya Samhita 11.62-64.

[163]
than the Mahabharata. According to Schrader, the eighth century A.D. is the

terminus ad quem of the original Pancaratra Samhitas.13

Badarayana has mentioned the Pancaratra doctrine in the Bmhmasutra.14

Sankara has identified Pancaratra with the Bh&gavata cult for he never use

the word Pancaratra. Yamuna and Ramanuja held Pancaratra in high esteem
and were much influenced by them. Thus Yamuna in his Agama-prammya

revealed the fact that Pancaratras are derived like the Vedas from the same

devine person Narayana. “The validity of the Pancaratra has, therefore, to be

admitted as it claims for its source the divine person Narayana or

Vasudeva.”15 S.N. Dasgupta also opines that, “The Pancaratra doctrines are

indeed very old and are associated with the Purusa-sukta of the Rgveda

which is as it were the foundation stone of all future Vaisnava Philosophy.16

The Pancaratra literature consists of nearly 215 Books. The important

Pancaratra Samhitas are : Ahirbudhnya Samhita , Jayakhya Samhita,

Sattvata Samhita, Pauskara Samhita, Isvara Samhita, Agastya Samhita,

Kasyapa Samhita, Vasudeva Samhita, Naradiya Samhita,

Mahasanatkumarsamhita,Visvamitra Samhita. and Vasistha Samhita etc.

Utpala in his Spandakarika has quoted from Pancaratra Samhitas. Utpala

flourished in Kasmir in the 10th century A.D. This is believed to be the

earliest reference of the Pancaratra Samhitas.11 In all his quotation the names

13. Schrader, F., Otto, Introduction to the Pancaratra and the Ahirbudhnya Samhita,
P-19. ,
14. utpattyasambhavat. BS, 2.2.42, p.494.
15. Dasgupta, S.N., A History ofIndian Philosophy, Vol. 3, p.16.
16. Ibid, p. 12.
17. cf., Matsubara, M., Pancaratra samhitas and Early Vaisnava Theology, p.17.
[164]
of Pauskara, Jayakhy and Sattvata are included. Thus there is no doubt about
the antiquity of these of these Samhitas. In the Srlvaisnava sect of Ramanuja

these three are regarded as ratna-traya (three jewels). These are the oldest of

the extant Samhitas, which are often referred to by other Samhitas. However,

these Samhitas never mentioned the names of other Samhitas. This testifies

to their antiquity.

There are again some Upanisads which are known as Vaisnava Upanisads

which have been influenced by Pancaratra doctrines. Some of these are

Avyaktopanisad, Krsnopanisad, Gopsdatapani Upanisad, Tripad-vibhuti-

mahmarayana Upanisad, Narayanopanisad, Nrsimpha-tapani Upanisad etc.

2. THE EKAYANAVEDA
The Pancaratra Samhitas point out that this doctrine has its origin in

Ekayanaveda. The Prasna Samhita says that the Veda called Ekayana is the

best of all the Vedas and the Pancaratra is derived from it.18 The Paramesvara

Samhita also maintains that Ekayana is the root of all other Vedas.19 There are

other references also to this Ekayanaveda. But the question is : What is this

Ekayanaveda ? In the extant Vedic literature no branch is found which is

called Ekayana. Some scholar opines that the Kanva-sakha of Sukla

Yajurveda is actually Ekayana-sakha.20 But this view is not acceptable since

nowhere the Kanvasakha is referred to as Ekayana. On the contrary, in the

Chandogya Upanisad, Ekayana is mentioned as a branch of knowledge along

18. Vide, Jayakhya Samhita, Introduction, p.6.

19. Paramesvara Samhita, 1.76.
20. Vide, Jayakhya Samhita, Introduction, p.6.
[165]
with the four Vedas.21 Sankaracarya has commented that Ekayana means

Nltisastra.22 However, from the reference of Ekayanaveda in Pancaratra lit­

erature some scholars maintain that there existed some ancient literature

which the Pancaratrins held in high esteem just as the Vedas and which

formed the source of their inspiration. “And it is quite possible that the
Pancaratra §ruti and Pancaratra Upanisad mentioned by Utpala in his

Spandapradipika refer to the literature of the Ekayanasakha.”23 Surendranath

Dasgupta also upholds the same view. In his view, “The Pancaratra literature

was by many writers not actually regarded as of Vedic origin, though among
the Sri Vaisnavas it was regarded as being as authoritative as the vedas.24

Some scholar holds the view that this ‘ekayanamvidya’ refers to Pancaratra
literature.25

In the Mahabharata Santiparva, it is stated that the Pancaratra litera­

ture at a certain stage of its development, was accorded the status of holiness

and authenticity in no way inferior to that of the Vedas, and the Upanisads
is also patent from its being referred to as Pmkaratra Sruti, and Pmkaratra

Upanisad, Ekayana is also exalted as the head of the Vedas.26

3. THE PHILOSOPHY OF PANCARATRA SYSTEM

(i) The Ultimate Reality

According to the Pancaratrins, Narayana also called Vasudeva or Visnu

21. CU, 7.1.2.

22. SB on CU, 7.1.2.
23. Bhattacharyya, B., Jayakhya Samhita Foreward, p.7.
24. Dasgupta, Surendranath, A History ofIndian Philosophy, Vol.3, p. 18.
25. Vidyarthi, P.B., Early Indian Religions Thought, p.164.
26. Mahabharata Santiparva 106-107.
[166]
is the supreme reality, he is the Para Brahman?1 However, Brahman is not
the non personal and transcendent Absolute, rather He is the personal and
qualified God. The Samhitas describe God as pure bliss and self conscious
in Himself.28 He is the highest and the ultimate reality beyond all. He is self
existent and the support of all other things. He is beginningless and infinite.29
He is eternal, undecaying, changeless and without qualifications.30
Brahman is one only and without a second. As it is one only, it is without
\

parts.31 It is indescribable as it cannot be described either as sat (existent) or

asat (non existent).32 The Laksmi Tantra and Pauskara Samhita describe
Brahman as Saccidananda (existent, conscious and bliss) just like the
Vedantins.33 Brahman is the container of all and is itself the all. It pervades
all and is onnipresent.34 God is devoid of all gunas, but enjoys the various
products of the gunas and exists both inside and outside us. He is
onniseient.35 Though God pervades all, yet is called non-existent (sunya)
because He cannot be perceived by the senses. Moreover though formless as
the transcendent, Brahman is immanent in this world.36 In the Pancaratra

Samhitas, God is denoted by many names, such as Visnu , Hari, Narayana,

Vasudeva, Janardana etc. M. Matsubara points out, “God in the Pancaratra

27. Jayakhya Samhita, 4.2-3.

28. cf., Laksmi Tantra, 15.8, Pauskara Samhita, 1.40.
29. Sattvata Samhita, 23.50,6.212, Ahirbudhnya Samhita, 2.32, Pauskara
Samhita, 19.42,45.
30. Ahirbudhnya Samhita, 2.7, Laksmi Tantra, 10.5, Pauskara Samhita, 19.39,
Jayakhya Samhita, 6.220.
31. Ahirbudhnya Samhita, 51.39.
32. Jayakhya Samhita, 5.23, Pauskara Samhita, 19.46.
33. Laksmi Tantra, 15.8, Pauskara Samhita, 1.40.
34. Jayakhya Samhita, 6.221-223.
35. Ibid, 4.69-70.
36. Ibid, 4.110, Ahirbudhnya Samhita, 13.18-21.
[167]
possesses a perfect personality, but it is a humanlike personality that is here

exhibited in perfection.”37 Though Brahman is beyond all qualities, it is said

that He possesses the six qualities, viz. jhma, bala, aisvarya, virya, sakti and

tejas. Among these qualities knowledge is regarded as the first and the

formost. The essence of Brahman is pure consciousness (cit) and yet knowl­

edge is regarded as His quality.38

(ii) Sakti or Power of God

Brahman creates this world with his power or Sakti. This Sakti is

inseperable from Brahman. Brahman possesses the Sakti within Himself. But

this will give rise to the contingent of duality within Brahman.To avoid this
the Pancaratrins regard that Brahman is aprthagbhuta sakti, (Sakti as

inseperable).39 They also regard Brahman as Saktimat (possessed of Sakti).

It is compared to a large ocean, the waves of which when agitated, corre­

spond to His Sakti.40 The powers of all things cannot exist separately from

the substance in which they inhere. The Sakti is nothing but the potential or

subtle state of the substance, which cannot be perceived separately and can­
not be defined .as ‘this’ or ‘not this’. The Sakti is known only from its

effects.41 “So God has in Him the power (Sakti) which exists as undifferen­

tiated from Him, as the moonbeam from the moon. It is spontaneous, and the

universe is but a manifestation of this power. It is called bliss (ananda),

37. Matsubara, M., Pmcaratra Sarhhitas and Early Vaisnava Theology, p. 84.
38. Ahirbudhnya Samhita, 3.2.53.
39 LaksmI Tantra, 2.11
40. Ibid, 32.32.
41. Ahirbudhnya Samhita, 2.3.

[168]
because it does not depend on anything (nirapeksataymanda), it is eternal

(nitya), because it is not limited in time, it is complete (Purna), because it is

not limited by any form, it manifests itself as the world and is therefore called

Laksmi.42 This power is also called Visnu-sakti and the supreme power of

God. With this power God is always engaged in an eternal act of creation.

God creates this world without the aid of any other agent except this sakti.

(iii) The Doctrine of Vyuha

Pancaratras Vyuha doctrine is the greatest contribution to the religion and

Philosophy of Vaisnavism. The word Vyuha means division or splitting up.

Caturvyuha is mentioned in the Mahabharata43 It means the four

manifestions of Krsna, Vasudeva. In the Mahabharata it is mentioned that

Narada went to Svetadvipa and saw Narayana whom he worshipped.

Narayana said to Narada that Vasudeva was the Supreme God of all44 and

from whom emanated Sankarsana, Pradyumna and Anirudha. This theory of

Vyuha is the valuable contribution of Pancaratra cult.

Actually this doctrine of Vyuha points to the divine manifestation of

God. It is said that Narayana manifest Himself in different forms in the divine

level and through these forms He performs all the cosmic activities. These

manifestations are called Vyuhas. The Vyuhas are four in number, viz.,

Vasudeva, Sankarsana, Pradyumna and Aniruddha. Of them Vasudeva is

endowed with all the six qualities of Bhagavat and is a complete manifesta­

tion of God. Sankarsana is endowed with jnma and bala, Pradyumna with

42. Dasgupta, Surendranath, A History ofIndian Philosophy Vol.3, pp. 35-36.

43. Roy, P.C., The Mahabharata, Vol., 9, Santiparva, p.552.
44. Ibid, p. 553.
[169]
aisvarya and virya, and Aniruddha, with sakti and tejas.45 However it must

be mentioned that all these Vyuhas are endowed with all the six qualities. The
difference lies in the prominence of the respective qualities.46 The Vyuhas are
concerned with three different function, viz., (1) creation, maintenance and
destruction of the world; (2) The protection of the worldly beings ; (3) assist­
ing the devotees to attain the highest goal, i.e. liberation.
In the Laxmi Tantra, we find that, each Vyuha has to activities, a cre­
ative and a moral one, that is, one connected with, the origin of beings and
another one connected with their ethical progress and each of these activities
of a Vyuha is said to be mediated by one of his two gums41 The Ahirbudhnya
Samhita narrates that Sankarsana who possesses bala and jnrna reveals the
definitive path through scriptural knowledge, which is the means of attaining
Bhagavat. Pradyumna being made of virya and aisvarya subsists as the mean­
ing of scriptures and Aniruddha causes worshippers to obtain that fruit.48
In some,places it is said that Sankarsana emanates from Vasudeva
Pradyumna from Sankarsana ; and Aniruddha from Pradyumna. Actually,
however these Vyuhas are not produced, since they are eternal manifestations
of Bhagavat. The Ahirbudhnya describes that Visnu is the endless Bhagavat,
the Supreme Person with His Sakti and is filled with six static qualities like

a waveless ocean. Upon the simultaneous wakening of the six qualities, im­
pelled by Himself, the Bhagavat becomes Vasudeva. Upon the wakening of
jnana and bala, impelled by His own will, the same endless Bhagavat be-

45. Ahirbudhnya Samhita, 5.17-18

46. Ibid, 5.21.
47. Laksmi Tantra, 4.8-20.
48. Ahirbudhnya Samhita, 5.20-24.
[170]
comes Sankarsana, the firm. The same endless Bhagavat, having stayed for
sixteen hundred years as Sankarsana with his Sakti become Pradyumna, the

supreme person. Then the same endless Bhagavat, having stayed for sixteen

hundred years as Pradyumna, is impelled by His own Will and becomes

Aniruddha.49 Hence, it is clear that they are only successive, manifestations

of Bhagavat.

Again Sankarsana is regarded as the totality of jivas. Pradyumna is the

mind of all creatures and Aniruddha is the ego. Pradyumna is identified with

buddhi and Aniruddha with manas.50 This view is referred to by

Sankaracarya.

(iv) The Theory of Creation

According to the Pancaratrins before creation, Narayana, the Lord existed

alone with His power Para-sakti or Laksmi, resting on Him. When creation

starts at first Laksmi manifest herself in two ways as kriya-sakti(powQT of

action) and as bhuti-sakti(powQr of becoming).51 The first manifestation of

para-sakti is the pure creation (suddha-sarga) which includes the Vyuhas.

Then there is misra-sarga or mixed creation. This starts from Aniruddha.

/

From Aniruddha comes out kutastha purusa. Then emanates mSyasakti which

consists of niyati (destiny), kala (time) and the three gunas of sattva, rajas

and tamas.52

49. Ahirbudhnya Samhita, 5.31-38.

50. MahabhSrata, Smtiparva 340. 40-41.
51. Ahirbudhnya Samhita, 3.28.
52. Ibid,6.14-16.
[171]
 The third stage is called asuddha-sarga or impure creation. This is

similar to Samkhya system. The equilibrium of the gunas is called the basis

of the world or Prakrti. Purusa consist of the aggregate of Manus. Time is

the principle which unites and separates these two Purusa and Prakrti. When

the equilibrium of the gunas is governed by Purusa, urged on by time and

impelled by Visnus will, it is called Avyakta. From Avayakta arises Mahat and

from Mahat, Ahamkrti or Ahamkara.53 Ahamkara is of three kinds, viz.,

Vaikarika, Taijasa and Bhutadi.54 From the Vaikarika Ahamkara evolve the

five organs of knowledge and five organs of action. From the Bhutadi

Ahamkara arises the five tanmatras of sabda, sparsa, rupa, rasa and gandha

and from these tanmatras are bom the five gross elements of space, air, fire,

water and earth. Will, pride and the five kinds of breath are bom from manas,

ahanakrti and buddhi respectively.55 In this way the creation process of im­

pure creation corresponds to the Samkhya theory of Causation.

(v) Liberation

According to the Pancaratra system, in liberation the jiva enters into God,

never to come out of Him. But though they enter into Him, they do not

become one with Him. Of course the Pancaratrins say that in liberation the

selfbecomes one (ekibhavati). But here the meaning is that the jiva joins the

Lord in Vaikuntha, which is often regarded as identical with Him. This is like

53. Ibid,6.4-16
54. Ibid,6.17.
55. Ibid, 6.56. cf.,Schrader,F.,Otto, Introduction to the Pancaratra and the Ahirbudhnya
Saihhita, p. 87.

[172]
the salokya-mukti.56 In the Ahirbudhnya Samhita mukti is described as the

attainment of Bhagavat or Visnu.57 This type of liberation can be attained by

following a virtuous course of action without seeking any selfish end.58

In the LaksmI Tantra and Pauskara Samhita, liberation is described as

atma-labha (attainment of the self).59 This is possible only by overcoming

ignorance.The means of overcoming ignoance is knowledge or jnana.This

type of knowledge is attained only by means of the supernatural power of

Yogic practices,or through the grace of God.60 Again God’s grace is gained

only through ordent worship or prapatti. The person who takes to the path of

prapatti achieves the fruits of all tapas, sacrifices, pilgrimages, gifts and

attain liberation easily without taking recourse to any other methods.61

4. SANKARA’S CRITICISM OF PANCARATRA DOCTRINE

The view of the Pancaratrins, also called Bhagavatas has also be

criticised by Sankara. However, in his view, it is not necessary to refute all

the views of the Pancaratrins as some of their views correspond to the £ruti

texts. Let us now see how Sankara has rejected the views of these Philoso­

phers and how far is he faithful to the original view.

Before going to refute the views of the Bhagavatas or the Pancaratrins,

56. cf., Schrader, F., Otto, Introduction to the Pancaratra and the Ahirbudhnya

Samhita, p.87.
57. Ahirbudhnya Samhita, 15.3-4,41.
58. Ibid, 15.4.
59. Pauskara Samhita, 33.128 ; LaksmI Tantra, 14.18.
60. Jayakhya Samhita, 4.38-39, Ahirbudhnya Samhita, 13.9.
61. Ahirbudhnya Samhita, 37.34-35.

[173]
Sankara has refuted the view of those who accept God only as the efficient

cause and not as material cause. However, the view of the Bhagavata is also
in agreement with Sankara’s view. Hence, there is no dispute regarding this

view. But this does not mean that the all the doctrines of the Bhagavata
system are acceptable to Sankara. He is in agreement with the portion that

God is both the efficient cause as well as the material cause.62 On the other

hand the Bhagavatas maintain that Vasudeva is the one ultimate reality which

is pure knowledge. Vasudeva has divided Himself in the fourfold forms of

Vasudeva, Sankarsana, Pradyumna and Aniruddha. Now Sankara that

Vasudeva stands for the highest self or God. Sankarsana for the individual
self, Pradyumna for the mind and Aniruddha for the ego.63 Of them Vasudeva

alone is the ultimate causal principle. Sankarsana, Pradyumna and Aniruddha

are the effects which are produced from Him in succession, i.e., Sankarsana

from Vasudeva, Pradyumna from Sankarsana etc.

This view is not acceptable to Sankara. He says that as regards the view

that Sankarasana originates from Vasudeva it is not possible for an individual

self, i.e., Sankarsana to be created from the supreme self called Vasudeva.
For this will lead to the defect of impermanence on the part of the jiva.64 If

the jiva is said to be originated from any cause, then it will become imper­

manent. In that cause liberation which consists of attained of God will not be

62. evamjaliyakonsah samanatvmna visamvadagocaro bhavati. BSS, 2.2.42, p.494.

63. vasudevo nama paramatmocyate. sankarsano nama jivah, pradyumno nama
manah aniruddho namahamkarah. Ibid, 2.2.42, p.494.
64. na vasudevasanjnakatparamatmanah sankarsanasanjnakasya jivasyotpattih
sambhavati. anityatvadidosaprasangat. Ibid, p.495.
[174]
possible on the part of the jlva. If the jlva is an effect, then it will be
completely destroyed on reaching its cause, i.e. the ultimate reality.65 More­

over, the origination of the individual self is not acceptable by Vyasa himself.

In a sutra of the third Pada of this chapter Vyasa has categorically said

that the individual self has no origin, because the Vedic texts do not mention

this and the self is known from them to be eternal.66

Again if it is maintained that Pradyumna arises from Sankarsana, i.e., the

mind originates from the individual self, then that assumption is also wrong.
Sankara here argues that it is never know of any instrument of action

(karana) arising from the agent of the act. An instrument like an axe never

originates from the person who uses it as an instrument for cutting anything.67

No Vedic passage supporting the view that an organ of sense (i.e., the mind)

arises from the knowing subject, is found. Similarly, it is also not possible to

accept the origination of egoism from the mind.68

Now, it has already been mentioned by us that according to the

Pancaratrins , the Vyuhas called Vasudeva. etc. are not produced, since they

are the eternal manifestations of Bhagavat. Hence, the defects pointed out by
Sankara in respect of their origination are not based on facts. However,

Sankara does not agree to this view. He maintains that in that case also there

65. tatasca naivasya bhagavatpraptirmoksah syat. karanapraptau karyasya

pravilayaprasangat. Ibid, p.495.
66. natmaasrutemityatvaccatabhyah. BS, 2.3.17, p.525.
67. yasmmna hi loke karturdevadattadeh kamnarn parasvadyutpadyamanam
drsyate. BSS, 2.2.43, p.495.
68. kartrfacca tasmadniruddhasamjmko’ahamkara utpadyata iti, p.495.

[175]
will be defects in the view of the Bhagavatas. He argues that if it is said that

these four Vyuhas or Gods are entirely different from one another and are yet

possessed of equal attributes, then it is useless to imagine many Gods, since

the divine function can be accomplished by a single God only.69 Moreover,

this view is against their own assumption, for they accept Vasudeva as the

Supreme Reality.70

It is be supposed that they are the four different forms of one God.
Possessed of the same divine properties, then argues Sankara, it would be

impossible to make Sankarsana the effect of Vasudeva or derive Pradyumna

from Sankarsana or Aniruddha from pradyumna, because the relation of

cause and effect can not be sustained by terms or things which are of the

same nature and when there is no additional property or some superiority in

any of them. It is our common experience, that there must be something more

in the cause than in the effect.71 But in the Pancaratra tradition no distinction

is made in the divine properties of Vasudeva and other Lords. Since they are

of the same nature, it would be impossible to make some of them effects of

others. All these are described as forms of Vasudeva without any distinction.

Besides, there is no justification for restricting the forms of God to just four.

69. parasparabhinna evaite vasudevadayascatvara

isvarastulyadharmanonaisamekatmakatvamastiti,
tato ’anekesvarakalpanmarthakyamekenaivesvarenesvara karyasiddheh. BSS,
2.2.44, p.496.
70. siddhmtahmisca. Ibid.
71. athayamabhipraya ekasyaiva bhagavata ate catvaro vyuhastulyadharmma iti,
tathapi tadavstha avotpattyasambhavah. na hi vasudevatsankarsansyotpattih....
atisayabhavat. bhavitavyam....mrdghathayoh. Ibid, p.496.

[176]
All thing in the universe from a blade of grass to Brahman may be nothing
but forms of God.72 We must here point that in this Sankara’s assumption is

not correct to the Pancaratra doctrines. For the Pancaratrins have maintained

that only Vasudeva possesses all the six qualities, while Sankarsana and other
possess lesser qualities. This has been already discussed by us. Sankara has

also found other inconsistencies in the view of the Bhagavatas. They say that

knowledge (Jnana), divinity (aisvarya), strength (bala), power (sakti), hero­

ism (virya) and foldness (tejas) are the qualities of God. Again they believe

that these are but so many selves and they are the same as Vasudeva, the

Lord. Hence, there is contradiction concerning the qualities and the thing

qualified.73 Another defect of the Pancaratra is that this scripture contradicts

the Vedas. It is declared by the Pancaratra scriptures that Sandilya studied this

scripture, not finding the highest good in the four Vedas. This is clearly

contradictory to the Vedas and as such this view is not acceptable to

Sankara.74

In this way though Sankara has refuted the Vyuha doctrine of

Pancaratrins, he has not completely rejected the views of the Pancaratrins. It

is maintained by them that by worshipping God for many years, one becomes

freed from the sorrows and attains the Lord Himself. This view is not con-

72. nacaite bhagavadvyuhascatuh sankhyayamevavatistheran,

brahmadistamvaparyantasya samastasyaiva jagato bhagavadvyuhatvavagamat,
Ibid.
73. jniinaisvaryasaktivalavliyatejansi gunah, atmana avaite bhagavanto vasudeva
ityadidarsanat. Ibid, 2.2.45, p.497.
74. vedavipratisedhasca bhavati. Ibid.

[177]
tradicted by Sankara. For the contemplation of God, His propitiation with

exclusive devotion etc. are well in evidence in the Srutis and Smrtis.15 Again,

Sankara has not refuted the view that Narayana, the Supreme self and the self

of all, has divided Himself into many forms, as it conforms to the £ruti. In

the Sruti it is said that “He assumes one form. He assumes three forms” etc.76

From this it is evident that the Supreme self becomes manyfold. Hence, this
view is accepted by Sankara.77 Thus it is seen that Sankara has not totally

rejected the view of the Pancaratrins. However, the doctrine of Vyuha which

is the most important doctrine of the Pancaratra system has been severely

criticised and at the end rejected by him.

75. yadapt tasya -

bhagavato’abhigamanadUaksammaradhanamajasramananyacittatayabhipreyate,
tadapi na pratisidhyte. Ibid. 2.2.42. p.495.
76. CU, 7.26.2.
77. yattavaducyateyo’asau narayanah... anekadhavyuhavasthita iti, tanna
nirakryate. BSS, 2.2.42, p.494-495.

[178]