pA'ncarAtra - An Overview - Part 7.

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PA'ncarAtra - An Overview - Part 7.

 

The vyUha Modes:

 

The vyUha mode of the Deity's being emphasizes the differential

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 other

words, in the vyUha form the attributes become dynamic and express

themselves in the creation, protection and destruction.

 

Of the six qualities constituting the body of the Deity in the

transcendental mode, three (j~nAna, aiSvarya, and Sakti) are

functionally in a plane of rest, whereas the other three (bala, vIrya,

and tejas) are in a plane of activity. The qualities in the two

planes pair with each other resulting in the three vyUha forms (j~nAna

and bala, aiSvarya and vIrya, Sakti and tejas), corresponding to

samkarshaNa, pradyumna, and aniruddha respectively. Some samhitA-s

talk of four vyUhas including vAsudeva who has all six attributes in

fullness, whereas other samhitA-s, e.g., sAttvata samhitA, only

consider three vyUha forms. In some texts, distinction is made between

para-vAsudeva - referring to the transcendental mode of vAsudeva, and

vyUha-vAsudeva, referring to the vyUha mode of vAsudeva.

 

It is noted that in the transcendental mode all six qualities are

equipotent but unmanifest. In each of the vyUha modes again, all six

qualities are present, but two of these qualities are manifest while

the other four are dormant. The vyUha forms thus become operative in

the physical and spiritual evolution of beings, and thus become

significant.

 

Different samhitA-s differ on the actual functions assigned to the

vyUha forms. In general, aniruddha (Sakti) is associated with

creation, pradyumna with preservation (vIrya), and sankarshaNa (bala)

with destruction or with attaining salvation (j~nAna). vAsudeva is

associated with dharma, the basis for the cosmic order.

 

There is also a notion that the vyUha-s emanate in a sequence,

sankarshaNa from vAsudeva, pradyumna from sankarshaNa, and aniruddha

from pradyumna. But they do not undergo any change during such

sequential appearance. The simile given to illustrate this is the

sequential lighting of one lamp from another. Para-vAsudeva is like

the seed which contains the entire tree, but it manifests over a period

of time.

 

The viSAkha-yUpa or the brahma-yUpa:

 

The concept of the vyUha emanations from para-vAsudeva is related to

the pillar of light resplendently located in SrI vaikuNTham, and said

to be assumed by the Deity for the purpose of meditation by the yogi-s.

The pillar has four nodes, each facing one of the four principal

directions. The topmost node is altogether bright light, representing

vyUha-vAsudeva. Nothing is discernible at this level except Pure

Effulgence. The next three levels descending downwards respectively

represent samkarshaNa, pradyumna, and aniruddha. At each level going

down, the node is more and more discernible, representing the

para-vAsudeva assuming forms to make it easier for the devotees to

realize Him. Thus, samkarshaNa node is red in color like ruby,

pradyumana is yellow like burnished gold, and aniruddha is black like

rain-bearing cloud. As we descend down the tree, more and more details

are seen in the node including the weapons associated with the form,

the retinue, etc. The four nodes going from bottom up are also equated

to jAgrat (wakefulness), svapna (dream), deep sleep (sushupti), and

turya (the state beyond it).

 

LakshmI-tantra also identifies samkarshaNa with the individual soul,

pradyumna with individual awareness (buddhi), and aniruddha with the

sense of ego (ahamkAra). The idea is that sankarshNa provides the

foundation for all the individual souls, pradyumna enters into the

souls, seizes hold of the faculty of awareness and distinguishes

between the subjective and objective frames of reference, and aniruddha

projects the world of multiplicity and differentiations.

 

The concept illustrates the idea that the vyUha forms are no different

from the para-vAsudeva form, and also shows how the vyUha forms take

shape. The concept here is that Deity descends and becomes involved in

the transactional aspects of the world and is also more easily

approached as we go down the tree.

 

The vibhava mode:

 

The vibhava forms are special manifestations of the Deity on earth,

descending from aniruddha, who represents the bottom-most node of the

viSAkha-yUpa. For this reason they are called "descents' (avatAra-s)

or appearances on the earth. Since the viSAkha-yUpa is in

SrIvaikuNTham, and the vyUha modes are part of this pillar in

SrIvaikuNTham, the Deity makes a further descent to appear in this

world in the vibhava mode so as to be accessible to those who are not

accomplished enough to reach Him in SrI vaikuNTham, and are meant to

secure the welfare of all mankind.

 

Three types of vibhava avatAra-s are distinguished - sAkshAt-avatAra

or svarUpa-avatAra - direct manifestation of the Deity's nature,

guNa-avatAra - the Deity's attributes taking possession in divine and

human beings, and amSa-avatAra-s - where some aspect or weapon of the

Deity incarnates itself to carry out the deity's will. 38 vibhava or

incarnatory forms are identified in the sAttvata-samhitA. Among these

are the common forms which we are familiar with - the daSAvatAra-s,

padma-nAbha, ananta, viSva-rUpa, hamsa, etc.

 

The arcA mode:

 

sAttvata samhitA considers the arcA mode under the vibhava mode. arcA

is the form of the Deity represented by an icon which is transmuted

into the very form of the Deity full of the six divine attributes

through the power of the mantra-s used in the installation as well as

subsequent worship. Therefore the proper installation of the arcA

mUrti with the prescribed Agama procedures is very essential for the

power of the arcA mUrti, and also the proper subsequent maintenance of

the sanctity through proper ArAdhana-s, utsava-s and other regular and

proper worship.

 

The antaryAmi mode:

 

The antaryAmi mode is the extension of aniruddha in the hearts of all

devotees, without assuming a shape. As indicated earlier, not all

samhitA-s list the arcA and antaryAmi modes as separate modes. The

sAttvata samhitA considers the para and vyUha as the ones in SrI

vaikuNTham, and the vibhava as all the forms on this earth.

 

pA'ncarAtra Practice:

 

The book by Prof. Ramachandra Rao published by the Kalpatharu Research

Academy contains a chapter with the above title. I am not including

much of the material covered there, but only a brief overview, followed

by the part relating to the pa'nca samskAra which many of us will be

familiar with.

 

PA'ncarAtra, like other Agama-s, specifies worship of the Deity in

concrete forms, and specifies the need for obtaining proper eligibility

for worship. Worship can be performed in an icon, in fire, in water,

or in one's own heart. Of these, iconic worship is the easiest. When

worshipping in one's own heart, procedures like the placement (nyAsa),

visualizing one's own body as the temple of God, and identifying

oneself with the Deity being worshipped, are specified. The four vyUha

forms, the twleve vyUhAntara forms, and the thirty eight vibhava forms,

each have their own mantra. While chanting the mantra, the devotee

must visualize the iconic form of the Deity which the mantra

represents.

 

Initiation is of three kinds: para-dIkshA (ultimately leads to

salvation), vyUha-dIkshA (calculated to accomplish worldly welfare and

salvation), and vibhava-dIkshA (only worldly welfare). Initiation

involves the following five consecrations (pa'nca samskAra):

 

1. Branding of heated metallic emblems of vishNu (vis. The conch and

the discus) on the arms of the devotee.

 

2. the wearing of marks on the forehead signifying devotion to vishNu

 

3. the bestowal of one of the names of vishNu (whichever form out of

the thirty-eight vibhava forms appeals to the devotee) - not one of

the "nambi - pimbi" names (recall the prabandham pASuram in this

context).

 

4. the formal communication of the selected mantra for the above Deity

 

5. Fire-rituals.

 

Of these, the ritualistic branding is considered the most important,

and is a requisite for initiation. This is what marks a devotee as a

vaishNava (a person belonging entirely to vishNu).

 

Later samhitA-s give different definitions for the different types of

initiation, which we are not addressing here.

 

-To be continued.

 

-dAsan kRshNamAcAryan

 

 

 

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Dear SrimAn Krishnamachari swAmin,

 

As always, your articles are very delectable to read and full of

information. I enjoy reading them.

 

I do have some (dumb) questions, purely resulting from my ignorance.

So, if you could kindly answer them I would really appreciate that.

 

-----------------------

In Part 6 of your series you have written the following regarding the

para aspect of the Lord:

The three modes are together called

the Supreme Deity, called variously as vAsudeva,

nArAyaNa, bhagavAn, AtmA, paramAtmA, vishNu,

kshetraj~na, etc. In this para or transcendental

mode, the Deity is like an ocean of nectar

altogether devoid of waves, quiet, profound,

limitless, unfathomable, pure consciousness,

the abode of the six qualities in fullness,

altogether non-material in nature, devoid of

attributes (nirguNa), devoid of aspects

(nishkala), without discernible forms (nirAkAra,

nira'nga), an embodiment of Absolute Bliss and

Peace. VAsudeva is in a plane where knowledge

and bliss abound unobstructed.

 

Adiyen:

 

Question:

1. You have said that in the para-vAsudeva form, the Lord is

essentially not discernible. Does it mean that he does not have a

divya-mangaLa vigraha bedecked with infinitely precious jewels,

weapons, and the like? Can we infer that this form of the Lord is

not accessible even to the muktas and nithyas let alone to yOgis?

 

 

-----------------------

In Part 7, you have written the following regarding the antaryami

aspect of the Lord:

The antaryAmi mode is the extension of

aniruddha in the hearts of all devotees, WITHOUT

ASSUMING A SHAPE. As indicated earlier, not all

samhitA-s list the arcA and antaryAmi modes as

separate modes. The sAttvata samhitA considers

the para and vyUha as the ones in SrI vaikuNTham,

and the vibhava as all the forms on this earth.

 

Adiyen:

(NOTE: For clarity, I have taken the liberty of upper-casing the

relevant text.)

 

Question:

Same as before. How, then, do yOgis visualize Him in the cave of the

heart? In order to appear to yOgis, He must have some form such as

mAdhava having maces (gada) in all four hands, right?

 

 

-----------------------

You write the following regarding the vyUha emanations:

The concept of the vyUha emanations from

para-vAsudeva is related to the pillar of

light resplendently located in SrI vaikuNTham,

and said to be assumed by the Deity for the

purpose of meditation by the yogi-s. The pillar

has four nodes, each facing one of the four

principal directions. The topmost node is

altogether bright light, representing vyUha-vAsudeva.

 

adiyen:

Question:

 

First off it was hard for me to visualize the pillar with four nodes

"one above the other." I am assuming that a node is a corner. Do

you mean anything else with the word "node?"

 

Secondly, if all the vyUha forms are in Sri-Vaikuntham and these

forms are responsible for the worldly activities of creation,

sustenance, and dissoluation, then would it not imply that such

activities occur "in" (or at least "from") Sri Vaikuntham? At the

time of dissolution (praLaya), then, will the nascent forms of the

jeevas and prakrti be absorbed back into Sri-Vaikuntham? The reason

I ask this is because I was under the impression that all worldly

activities happen "outside" of Vaikuntham. At the time of praLaya,

the prakrti and baddha-jeevas are absorbed back into the Lord, but

these will not "reside" in Vaikuntham. Vaikuntham has described as

"rajasah parAke" and "tamasah parastAt" both broadly meaning "beyond

prakrti."

 

Also, what is the role of the Lord in the milky ocean (ksheerAbdhi-

nAthan)? Is He also a vyUha form?

 

(I can fully understand that the concepts of "inside" and "outside"

are very vague in such a context, but how else can I express them.)

 

-----------------------

 

Thanks very much for your answers.

 

|| sarvam srI krSNArpaNamastu ||

-adiyen, murali kadambi