Fwd: FW: PAncharAtra (LONG)

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DATE: Thu, 2 May 2002 16:43:03

V M Krishna <vmkrishna

s.vinjamuri, Krishna.Gopi

 

 

 

 

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THE PANCARATRAS OR BHAGAVATA-SASTRA

 

By A. Govindacarya Svamin, M.R.A.S. Published by JRAS, 1909.

PART 11. The synonymyof what is well known as the PAncarAtra is thus given in

the PAdma-tantra (one of the 108 tantras or SamhitAs) :- SUris suhrid

bhAgavatas sAtvatah pancakAlavit | EkAntikas tanmayas' ca pancarAtrika ity api

|| (iv, 2, 88)From this it is evident that pAncarAtra = BhAgavata =

SAtvata = EkAntika. 2. The Sastra or Science (of the worship of the One Gog =

Monotheism) is also called EkAyana, which means the Only Way (Monotheism). For,

as is stated in Isvara SamhitA, NArada tells the Sages - MoksAyanAya vai panthA

etad anyo na vidyate | TasmAd EkAyanam nAma pravadanti manIsinah || (i,

18)i.e. "whereas there is no other Path than this One to Emancipation (moksa),

the wise call this by the name EkAyana" 3. This science is also known as the

MUla-Veda or Root Science (or Root knowledge), inasmuch as VAsudeva is at the

Root of all Knowledge, as the following verse explicitly says - Mahato

Veda-vrksasya mUla-bhUto mahAn ayam | Skandha-bhUtA Rg-AdyAs te sAkhA-bhUtAs'

ca yoginah || Jagan-mUlasya Vedasya VAsudevasya mukhyatah | PratipAdakatA

siddhA MUla-VEdAkhyatA dvijAh || Adyam BhAgavatam dharmam Adi-bhUte krte yuge |

MAnavA yogya-bhUtAs te anutisthanti nityas'ah || (Id. 1, 24-26)i.e.

"This (Science) is the root of the Veda-Tree; the Rg and others are its trunk

and branches. The (science) is called by the name MUla-Veda (=Root-Veda),

because it is an expositin of VAsudeva, the Root of the Universe. This is the

original BhAgavata-Dharma which the krta age worthly men observed always" 4.

That this Ancient Science is Ancient, and not originated by VAsudeva, the Son

of Vasudeva = Kr*shna, is evident from the word VAsudeva, meaning "He who

permeates all", though, grammatically it is also a patronymic, viz, "Son of

Vasudeva." For firstly, the word VAsudeva occurs in the Taittiriya Upanisad

passage known as the Visnu-GAyatri, Secondly, we have in the PAdma-Tantra -

Vasudeva-sutasyApi sthApanam VAsudeva-vat || (iii, 29, 28)i.e. "The

installation of the Son of Vasudeva (krsna) is like that of VAsudeva (the

Ancient One)". Thirdly, that the EkAyana Science is one of the Ancient Sciences

learnt by NArada, is evident from what NArada himself tells SanatkumAra in the

ChAndogya Upanisat - " Rg-Vedam Bhagavo 'dhyemi Yajur-VEdam SAma-Vedam

Atharvanam caturtham IthihAsa-PurAnam pancamam VedAnAm Vedam Pitryam RAs'im

Daivam Nidhim VAko-vAkyam EkAyanam." (vii, 1, 2)i.e. "O

SanatkumAra, I have learnt Rg-Veda, Yajur-Veda, SAma-Veda Atharvanam, ...,

EkAyanam." Also, See the word occurring in the same Upanisat vii, 1, 4; 2, 1;

5, 2; 7, 1. Fourthly, Sri Kr*shna Himself says in the Bhagavat GItA (vii, 19)-

VAsudevah sarvam iti sa mahAtmA sudurlabhah.i.e. "That great soul is hard to

find who knows 'VAsudeva is all';" Showing that the Bhagavata or VAsudeva

religion was not originated or invented in Kr*shna's days, but was existent

from time primeval. Further, Sri Kr*shna confirms this position, viz., the

eternity of the BhAgvata Religion, by telling Arjuna that what he taught him

now was Ancient religion, which from time to time is forgotten by men, and He

comes and revives it. Read Bhagavad-GItA, iv, 1-3 - Imam Vivasvate yogam

proktavAn aham avyayam || VivasvAm Manave prAha manur IksvAkave 'bravit | Evam

paramaparA-prAptam imam rAjarasyo viduh || Sa kAlen-eha mahatA yogo nastah

Parantapa | Sa ev-Ayam mayA te 'dya yogah proktah purAtanah ||i.e. "It was I

(the Ancient, not merely as Kr*shna now) who taught this Devine Science (Yoga)

to VivasvAn (The Sun). VivasvAn taught Manu; and Manu taught IksvAku. That this

is thus traditionally derived, the Royal Sages know. But by long lapse of time

the Science was lost. And this Ancient Science has again by Me now told thee, O

Foe-dread (Arjuna)". Here "Royal Sages Know" does not mean that only the Royal

Sages or Kshatriyas know, and that BrAhmanas therefore do not know; nor does it

mean that Kshatriyas originated it without reference to the BrAhmanas. Also,

the term "Royal" is also interpretable as "those Sages who have attained

royalty or eminence in the Devine Science"; and therefore need not

neccessarily mean Kshatriyas. Desides, if the Ancient, as He says, taught

VivasvAn, may it be adduced from this that the Ancient was a Kshatriya, or that

VivasvAn (the Sun) is a Kshatriya? It is simply NArAyana, the Primeval God,

teaching NArada to begin with - NArada, the mind-born son of BrahmA and

therefore a divine BrAhmana (Brahmarishi) - as many be seen fron

Is'vara-SamhitA, i, 4, 11; - NArAyanam tapasyantam Nara-NArayanas'ramo

Samsovantas sadA bhaktyA mokshopAya-vivitsavah SamsthitA munayas sarve

NArAyana-parAyanAh KAlena kena cit svargAt NArayana-didrkshayA TatrAvatIrya

devar*shih NAradas sa kutUhalah Dr*shtvA NArayanam devam namaskr*tya

kr*tAnjalih PulakAncita-sarvAngah prshr*shta-vadano munih StitvA nAnAvidhaih

stotraih pranamya ca muhur muhuh PUjayAmAsa tam Devam NArAyanam anAmayam Atha

NArAyano devah tam Aha munipungavam Munayo hy atra tishthanti prArthayAnA Hareh

padam EteshAm SAtvatam s'Astram upadestum tvam arhasi Ityuktv-antardadhe

Sriman-NArAyana-munis tadAi.e. "the Sages (munis) lovingly served NArAyana

absorbed in meditation at Nara-NArAyan-As'rama (Badari in the Himalayas).

Wishing to see NArAyana, NArada descended from Svarga; and seeing Him,

prostrated and stood up with hands clasped, with joy beaming in his face and

thrilling in his frame. He burst forth in praise, again and again casting

homself at His feet. he worshiped (thus) the Holy NArAyana. Then spake NArAyana

to the sage-chief thus: 'The Sages sit here praying for Hari's feet and Thou art

fit to teach them the SAtvata-Sastra (= PAnca-rAtra).' So saying Sriman NArAyana

made Himself invisisble". Also read BhAradvAja-SamhitA cited under par. 6 infra,

as also iii, 41 (id.) and its Paris'ista, 1, 88. As to the primordial or prmeval

character of this BhAgavata (=VAsudevic or PAncarAtra) religion, further

reference is invited to MahA-nArAyana, Brahma-bindu, Mukti, RAmatApani and

VAsudeva Upanisads. 5. That PAncarAtra is Vedic and possesses Authority (so

that its precepts and practices are to be followed by all those who own

allegiance to Veda) is expressed in the PAdma-tantra verse - S'ruti-mUlam idam

Tantram pramAnam kalpa-sUtravat. (i, 1, 88.)i.e."This tantra is

S'ruti-origined or S'ruti-rooted, and is an Authority like, for example, the

Kalpa-S'utra". 6. The meaning of the term pAncarAtra is thus explained - (a)

PAdma-tantra: The question is put - Mahopanisad-Akhyasya s'Astrasya-Asya

mahAmate ! PancarAtra-samAkhy-Asau katham loke pravartate (i, 1,

681/2-69)i.e. "How, O wise sire! is this Mahopanishad currently known in the

world as PancarAtra? To which Samvarta is made to answer thus:- Pan-etarAni

s'AstrAni rAtriyante mahAnty api Tat-sannidhau samAkhyAsau tena loke

pravartate.i.e. "Because the five other great S'astras are like darkness in the

presence of this (PAncarAtra), thence is it currently known by the term

PAncarAtra". The other Five S'astras are - (1) Yoga (author Virinca or

Hiranya-garbha) (2) SAnkhya (author kapila) (3) Buddha (author Buddhi-mUrti)

(4) Arhata (author Arhata or Jina) (5) KApAla, Suddha-S'aiva, PAsupata (a

group-author S'iva). or it may be also thus interpreted:- Pancatvam athavA

yadvat dipyamAne divAkare Rcchanti rAtrayas tadvat itarAni tad-antike.i.e. "As

when the Sun rises, the nights die, so others die in the vicinity of this

(PAncarAtra)". (b) NArada-PAncarAtra RAtram ca jnAna-vacanam jnAnam

panca-vidham smr*tam TEn-edam Panca-rAtram ca pravadanti manishinah.

(i, 1, 44)i.e. "RAtram is a term signifying knowledge and because of this

there are five (panca) kinds, therefore the wise call it Panca-rAtram". The

five kinds of knowledge (read op. cit., verses 45-56) are said to be: (1)

Tattva (this is sAttvika) (2) Mukti-prada (also sAttvika) (3) Bhakti-prada

(this is nairgunya) (4) Yaugika (this is rAjasa) (5) Vaishayika (this is

tAmasa). © Sri-Pras'na-SamhitA, ii, 40, states - RAtrir ajnAnam ity uktam

Panc-ety ajnAna-nAs'akam. i.e. "RAtri, night, means nescience, and pane,

derived from the root pac, to cook, means that which 'cooks', i.e. destroys

that nescience". Hence PancarAtra is the science which dispels ignorance. Also

(d) Ahirbudhnya-Samhita xi-64, 65, 66 (?) and Kapinjala-Samhita, chap. 1, may

be referred to. 7. The AcAryas or Teachers in succession who promulgated these

doctrines (omitting NArAyana and NArada, vide par. 4 supra) are thus stated:

PuraA TotAdri-s'ikhare S'Andilyo 'pi mahA-munih SamAhita-manA bhUtvA tapas

taptvA mahattaram AnekAni sahasrAni var*shAnam tapaso 'ntatah DvAparasya

yugasy-Ante Adau kali-yugasya ca SAkshAt SamkarshanAt labdhvA vedam

EkAyanabhidam Sumantum Jaiminim caiva Bhrgum caiva-AupagAyanam MaunjyAyanam ca

tam Vedam samyag adhyApayat purA (Is'vara-SamhitA, i, 38-41)i.e. "In

days past, on TotAdri peak, S'Andilya the great sage sat fixed in severe

austerities (tapas) for many years. In the end he obtained from Samkarshana -

in the interim between DvApara age and kali age- the Veda going by the name of

EkAyana, and taught them well to Sumantu, Jaimini, Bhrgu, AupagAyana and

MaunjyAyana". And then in viii, 175-7, of the same Samhita, NArada tells -

EkAntino mahAbhAgAh S'athakopa-purassarAh KshonyAm kr*r-AvatArA ye

lokojjIvana-hetunA S'AndilyAdyAs' ca ye c-Anye PancarAtra-pravartakAh

PrahlAdas' c-aiva SugrIvo VAyusUnur VibhUshanah Ye c-Anye SanakAdyAs' ca

PancakAla-parAyanahi.e "Sathakopa and others, great devout saints, became

incarnate on earth to save creature. Sanaka and others, Sandilya and others,

prahalAda, SugrIva, the Wind-Son (HanumAn), VibhIshana and others - the strict

observers of the Five Timed Injunctions (PancakAla)- these are the Promulgators

of the PancarAtra. With reference to SandilyA, attention is invited to No 10,

SAndilya-VidyA and No. 32 S'riman NyAsa-VidyA in the Table of the 32 VidyAs, pp

129-30 of our Bhagavad-GItA with RAmAnuja's Commentary. Next, after Sathakopa

and others, comes RAmAnuja. For NArAyana tells Bala-bharads (or Bala-rAma, the

brother of Kr*shna) thus (Is'vara SamhitA, xx, 278-80): Asti te vimalA bhaktih

Mayi YAdava-nandana | Prathamam S'esha-rUpo Me kaimkaryam akarod bhavAn ||

Tatas tu Lakshmano bhUtvA MAm ArAdhitvAn iha | IdAnIm api MAm yastum Balabhadra

! tvam arhasi || kalAv api yuge bhUyah kas'eid bhUtavA dvijottamah |

NAnA-vidhair bhoga-jAlair arcanam Me karishyasi ||i.e. "O Son of Yadu-race

(BalarAma) ! thou hast clean (or pure) devotion (or love) for Me. Thou, first

as S'esha didst the great service for Me. Then next didst thou worship me as

Lakshmana. Thou art now serving me as Balabharada. Thou shalt again in Kali age

be born as a great BrAhmana (=RAmAnuja), and shalt worship me with many things

of joy". Br*had-Brahma-SamhitA makes this clear, thus: Dvija-rUpena bhavitA yA

tu SamkarshanAbhidhA || DvAparAnte kaler Adan pAsanda-pracure jane |

RAmanuj-eti bhavitA Vishnu-dharma-pravartakah || S'riranges'a-dayA-pAtram

viddhi RAmAnuja munim | Yena sandarsitah panthA VaikunthAkhyasya sadmanah ||

PAram-aikAntiko dharmo bhava-pAs'a-vimocakah | Yatr-AnanyatayA proktam Avayoh

pAda-sevanam || KAlen-AchhAdito dharmo madIyo 'yam varAnane ! | TadA mayA

pravr*tto 'yam tat-kAl-Ocita-mUrtinA || Vishvaksen-Adibhir bhaktair

S'athAri-pramukhair dvijaih | RAmAnujena muninA kalau samsthAm upeshyati ||i.e.

" 'My Samkarshana part (O Sri),' says NArAyan, 'is the form ofa BrAhmana, by the

name RAmAnuja, which it is going to take, after the DvApara age and in the kAli

age, to expound the Vishnu-dharma (=BhAgavata Religion), when the world will be

full of heretics or renegades (pAsanda). Know that RAmAnuja will be the

specially favoured of S'riRanga (-natha) and he will show the way to the Realm

known as Viakuntha. The One-pointed Religion exclusively to be rendered to Thee

and Me (=Sriman NArAyana) the religion which delivers (creatures) from the bonds

of samsAra (material existance) becomes dimmed by age, O fair faced one !

According to the requirements of the age, I take many forms, and act by means

of My devotees such as Vishvaksena, Sathakopa, etc., and RAmAnuja in the Kali

age.". BhAradvAja-SamhitA iv, 92, teaches - Abhyarthito jagad-dhAtryA S'riyA

NArAyanas svayam UpAdis'ad imam yogam iti me NAradAt s'rutam, i.e "Prayed to by

Sri, the Universal Mother, NArAyana Himself taught (Her) this yoga. So did I

hear from NArada". From the above it will be seen how the hierarchy

(Guru-paramparA) if the S'ri-Vaishnavas or Sri-Sampradhayam came to be

constituted thus: (1) NArAyana (2) S'ri (3) Vishvaksena = Senes'a = the Lord of

the Hosts (the Eternals) (4) S'athakopa or S'athagopa (the Mortal-Immortal) (5)

The others between (4) and (6) (6) RAmAnuja (7) Succession after (6), up to

one's own Holy Preceptor.In the work called VArta-mAlA (or Garland of Talks), p

98, 202nd Talk (Telugu edition, Madras, 1887, SarasvatI-BhandAra Press),

aquestion was asked how the efficaciousness of the Apostolic Pedigree would be

affected