NARAYANA-The Vishnu Centered Sects SHORT VERSION Dr Uday Dokras

NARAYANA- The Vishnu Centered Sects SHORT VERSION Dr Uday Dokras Early Visnu Visvarupa: Vishnu as three-headed cosmic creator, showing Vishnu with a human head, flanked by his avatars (the head of a lion for Narasimha, the muzzle of a boar for Varaha), with a multitude of beings on his aureole, symbol of the emanations resulting from his creative power. 5th century CE, Art of Mathura Vishnu (Sanskrit विष्णु Viṣṇu) is the Supreme god in the Vaishnavite tradition of Hinduism. Smarta followers of Adi Shankara, among others, venerate Vishnu as one of the five primary forms of God. In  Vishnu is Paramatman (supreme soul) and Parameshwara (supreme God). It describes Vishnu as the All-Pervading essence of all beings, the master of—and beyond the  past, presd future, one who supports, sustains and governs the Universe and originates and develops all elements within. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called 'Preserver of the universe'.  Puranas, declare Vishnu as  having the divine colour of water filled clouds, four-armed, holding a  lotus,  mace,  shankha (conch) and  chakra (wheel).  Vishnu is also described in the Bhagavad Gita as having a 'Universal Form' (Vishvarupa) which is beyond the ordinary limits of human perception or imagination. In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatara, most famous of whom are Rama and Krishna.  Puranabharti describes each of these Dasavatara of Vishnu. Among the ten principal Avatara described, nine have occurred in the past and one will take place in the future, at the end of Kali Yuga. In the commentary of creator Brahma in Vishnu Sahasranamam, he refers to Vishnu as "Sahasrakoti Yuga Dharine", which means that these incarnations take place in all Yugas in cosmic scales, the avatars and their stories show that god is indeed unimaginable, unthinkable and unbelievable. The Bhagavad Gita says their  purpose as being to rejuvenate Dharma defeating all  negative forces, the forces of evil that threaten Dharma, as also to display His divine nature in front of the conditioned/fallen souls. The Trimurti (English: ‘three forms’; Sanskrit: trimūrti) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver, and Shiva the destroyer or transformer."[6][7] These three deities have been called "the Hindu triad or the "Great Trinity".[9] Of the three members of the Trimurti, the Bhagavata Purana, which espouses the Vaishnavite viewpoint, explains that the greatest benefit can be had from Vishnu. A 13th century Cambodian statue of Vishnu/  Chennakesava Temple at Belur,Karnataka India Vishnu In Vishnu-centered sects Vishnu or Narayana is the one supreme God. The belief in the supremacy of Vishnu is based upon the many avatars (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesha, Surya or Durga.[ To the devotees of the Srivaishnava Sampradaya "Lord Vishnu is the Supreme Being and the foundation of all existence." Krishna Relationship between different forms of Krishna as Paripurna avatara of Vishnu and as Svayam Bhagavan in Chaitanya school of Vaishnavism.In the Krishnaism group of independent traditions of Vaishnavism, such as the Nimbarka Sampradaya (the first Krishnaite Sampradaya developed by Nimbarka c. 7th century CE), Ekasarana Dharma, Gaudiya Vaishnavism, Mahanubhava, Rudra Sampradaya (Pushtimarg), Vaishnava-Sahajiya and Warkari, devotees worship Krishna as the One Supreme form of God, and source of all avatars, Svayam Bhagavan Krishnaism is often also called Bhagavatism—perhaps the earliest Krishnite movement was Bhagavatism with Krishna-Vasudeva (about 2nd century BCE)—after the Bhagavata Purana which asserts that Krishna is "Bhagavan Himself," and subordinates to itself all other forms: Vishnu, Narayana, Purusha, Ishvara, Hari, Vasudeva, Janardana etc. Krishna is often described as having the appearance of a dark-skinned person and is depicted as a young cowherd boy playing a flute or as a youthful prince giving philosophical direction and guidance, as in the Bhagavad Gita. Krishna is also worshiped across many other traditions of Hinduism, and Krishna and the stories associated with him appear across a broad spectrum of different Hindu philosophical and theological traditions, where it is believed that God appears to his devoted worshippers in many different forms, depending on their particular desires. These forms include the different avataras of Krishna described in traditional Vaishnava texts, but they are not limited to these. Indeed, it is said that the different expansions of the Svayam bhagavan are uncountable and they cannot be fully described in the finite scriptures of any one religious community. Many of the Hindu scriptures sometimes differ in details reflecting the concerns of a particular tradition, while some core features of the view on Krishna are shared by all. The 11th century Javan statue of Vishnu mounting Garuda, mortuary deified depiction of King Airlangga Radha Krishna Radha Krishna is the combination of both the feminine as well as the masculine aspects of God. Krishna is often referred as Svayam bhagavan in Gaudiya Vaishnavism theology and Radha is Krishna's internal potency and supreme beloved. With Krishna, Radha is acknowledged as the supreme goddess, for it is said that she controls Krishna with her love. It is believed that Krishna enchants the world, but Radha enchants even him. Therefore, she is the supreme goddess of all. Radha and Krishna are avatars of Lakshmi and Vishnu respectively. Read the author’s book the concept of Radhe https://www.academia.edu/84530340/THE_CONCEPT_OF_RADHE_Collection_of_Essays_BOOK Vaishnavism (Sanskrit: वैष्णवसम्प्रदायः) is one of the major Hindu denominations along with Shaivism, Shaktism, and Smartism. It is also called Vishnuism since it considers Vishnu as the sole supreme being leading all other Hindu deities, i.e. Mahavishnu.  Its followers are called Vaishnavites or Vaishnavas, and it includes sub-sects like Krishnaism and Ramaism, which consider Krishna and Rama as the supreme beings respectively. The ancient emergence of Vaishnavism is unclear, and broadly hypothesized as a fusion of various regional non-Vedic religions with Vishnu. A merger of several popular non-Vedic theistic traditions, particularly the Bhagavata cults of Vāsudeva-krishna and Gopala-Krishna, and Narayana, developed in the 7th to 4th century BCE. It was integrated with the Vedic God Vishnu in the early centuries CE, and finalized as Vaishnavism, when it developed the avatar doctrine, wherein the various non-Vedic deities are revered as distinct incarnations of the supreme God Vishnu. Rama, Krishna, Narayana, Kalki, Hari, Vithoba, Venkateshvara, Shrinathji, and Jagannath are among the names of popular avatars all seen as different aspects of the same supreme being. The Vaishnavite tradition is known for the loving devotion to an avatar of Vishnu (often Krishna), and as such was key to the spread of the Bhakti movement in Indian subcontinent in the 2nd millennium CE. It has four schools of numerous denominations (sampradaya): the medieval-era Vishishtadvaita school of Ramanuja, the Dvaita school of Madhvacharya, the Dvaitadvaita school of Nimbarkacharya, and the Shuddhadvaita of Vallabhacharya. Ramananda (14th century) created a Rama-oriented movement, now the largest monastic group in Asia. Key texts in Vaishnavism include the Vedas, the Upanishads, the Bhagavad Gita, the Pancharatra (Agama) texts, Naalayira Divya Prabhandham, and the Bhagavata Purana. Origins-Northern India Vāsudeva on a coin of Agathocles of Bactria, circa 190–180 BCE. This is "the earliest unambiguous image" of the deityThe inscription of the Heliodorus pillar that was made by Indo-Greek envoy Heliodorus in 110 BCE, in what is modern Vidisha (Madhya Pradesh). The inscription states Heliodorus is a Bhagavata devoted to the "God of gods" Vāsudeva. The ancient emergence of Vaishnavism is unclear, the evidence inconsistent and scanty. Syncretism of various traditions resulted in Vaishnavism. Although Vishnu was a Vedic solar deity, he is mentioned less often compared to Agni, Indra, and other Vedic deities, thereby suggesting that he had a minor position in the Vedic religion. According to Dandekar, what is understood today as Vaishnavism did not originate in Vedism at all, but emerged from the merger of several popular theistic traditions which developed after the decline of Brahmanism at the end of the Vedic period, closely before the second urbanisation of northern India, in the 7th to 4th century BCE.  It initially formed as Vasudevism around Vāsudeva, a deified leader of the Vrishnis, and one of the Vrishni heroes. Later, Vāsudeva was amalgamated with Krishna "the deified tribal hero and religious leader of the Yadavas",to form the merged deity Bhagavan Vāsudeva-Krishna, due to the close relation between the tribes of the Vrishnis and the Yadavas. This was followed by a merger with the cult of Gopala-Krishna of the cowherd community of the Abhıras in the 4th century CE. The character of Gopala Krishna is often considered to be non-Vedic.[  According to Dandekar, such mergers consolidated the position of Krishnaism between the heterodox sramana movement and the orthodox Vedic religion. The "Greater Krsnaism", states Dandekar, then adopted the Rigvedic Vishnu as Supreme deity to increase its appeal towards orthodox elements. According to Klostermaier, Vaishnavism originates in the latest centuries BCE and the early centuries CE, with the cult of the heroic Vāsudeva, a leading member of the Vrishni heroes, which was then amalgamated with Krishna, hero of the Yadavas, and still several centuries later with the "divine child" Bala Krishna of the Gopala traditions.] According to Klostermaier, "In some books Krishna is presented as the founder and first teacher of the Bhagavata religion." According to Dalal, "The term Bhagavata seems to have developed from the concept of the Vedic deity Bhaga, and initially it seems to have been a monotheistic sect, independent of the Brahmanical pantheon." The development of the Krishna-traditions was followed by a syncretism of these non-Vedic traditions with the Mahabharata canon, thus affiliating itself with Vedism in order to become acceptable to the orthodox establishment. The Vishnu of the Rig Veda was assimilated into non-Vedic Krishnaism and became the equivalent of the Supreme God. The appearance of Krishna as one of the Avatars of Vishnu dates to the period of the Sanskrit epics in the early centuries CE. The Bhagavad Gita—initially, a Krishnaite scripture, according to Friedhelm Hardy—was incorporated into the Mahabharata as a key text for Krishnaism. Finally, the Narayana worshippers were also included, which further brahmanized Vaishnavism. The Nara-Narayana worshippers may have originated in Badari, a northern ridge of the Hindu Kush, and absorbed into the Vedic orthodoxy as Purusa Narayana. Purusa Narayana may have later been turned into Arjuna and Krsna. In the late-Vedic texts (~1000 to 500 BCE), the concept of a metaphysical Brahman grows in prominence, and the Vaishnavism tradition considered Vishnu to be identical to Brahman, just like Shaivism and Shaktism consider Shiva and Devi to be Brahman respectively. This complex history is reflected in the two main historical denominations of Vishnavism. The Bhagavats, worship Vāsudeva-Krishna, and are followers of Brahmanic Vaishnavism, while the Pacaratrins regard Narayana as their founder, and are followers of Tantric Vaishnavism. Southern India S. Krishnaswami Aiyangar states that the lifetime of the Vaishnava Alvars was during the first half of the 12th century, their works flourishing about the time of the revival of Brahminism and Hinduism in the north, speculating that Vaishnavism might have penetrated to the south as early as about the first century CE. There also exists secular literature that ascribes the commencement of the tradition in the south to the 3rd century CE. U.V. Swaminathan Aiyar, a scholar of Tamil literature, published the ancient work of the Sangam period known as the Paripatal, which contains seven poems in praise of Vishnu, including references to Krishna and Balarama. Aiyangar references an invasion of the south by the Mauryas in some of the older poems of the Sangam, and indicated that the opposition that was set up and maintained persistently against northern conquest had possibly in it an element of religion, the south standing up for orthodox Brahmanism against the encroachment of Buddhism by the persuasive eloquence and persistent effort of the Buddhist emperor Ashoka. The Tamil literature of this period has references scattered all over to the colonies of Brahmans brought and settled down in the south, and the whole output of this archaic literature exhibits unmistakably considerable Brahman influence in the making up of that literature. The Vaishnava school of the south based its teachings on the Naradiya Pancharatra and the Bhagavata from the north and laid stress on a life of purity, high morality, worship and devotion to only one God. Although the monism of Shankara was greatly appreciated by the intellectual class, the masses came increasingly within the fold of Vishnu. Vaishnavism checked the elaborate rituals, ceremonials, vratas, fasts, and feasts prescribed by the Smritis and Puranas for the daily life of a Hindu, and also the worship of various deities like the sun, the moon, the grahas or planets, enjoined by the priestly Brahmin class for the sake of emoluments and gain. It enjoined the worship of no other deities except Narayana of the Upanishads, who was deemed the primal cause of srsti (creation), sthiti (existence) and pralaya (destruction). The accompanying philosophies of Advaita and Vishishtadvaita brought the lower classes into the fold of practical Hinduism, and extended to them the right and privilege of knowing God and attaining mukti (salvation).[ A 6th century sculpture of Narasimha at the Badami cave temple, constructed by the Chalukyas The Pallava dynasty of Tamilakam patronised Vaishnavism. Mahendra Varman built shrines both of Vishnu and Shiva, several of his cave-temples exhibiting shrines to Brahma, Vishnu, and Shiva. In the age of the Pallava domination, which followed immediately, both Vaishnavism and Shaivism flourished, fighting the insurgent Buddhists and Jains. The Pallavas were also the first of various dynasties that offered land and wealth to the Venkatesvara temple at Tirumala, which would soon become the most revered religious site of South India. The Sri Vaishnava acharya Ramanuja is credited with the conversion of the Hoysala king Vishnuvardhana (originally called Bittideva) from Jainism to Vaishnavism, consolidating the faith in Karnataka The Chalukyas and their rivals of the Pallavas appear to have employed Vaishnavism as an assertion of divine kingship, one of them proclaiming themselves as terrestrial emanations of Vishnu while the other promptly adopted Shaivism as their favoured tradition, neither of them offering much importance to the other's deity. The Sri Vaishnava sampradaya of Ramanuja would hold sway in the south, the Vadakalai denomination subscribing to Vedanta philosophy and the Tenkalai adhering to regional liturgies known as Prabandham. According to Hardy, there is evidence of early "southern Krishnaism," despite the tendency to allocate the Krishna-traditions to the Northern traditions. South Indian texts show close parallel with the Sanskrit traditions of Krishna and his gopi companions, so ubiquitous in later North Indian text and imagery. Early writings in Tamils' culture such as Manimekalai and the Cilappatikaram present Krishna, his brother, and favourite female companions in the similar terms. Hardy argues that the Sanskrit Bhagavata Purana is essentially a Sanskrit "translation" of the bhakti of the Tamil alvars. Devotion to the southern Indian Mal (Perumal) may be an early form of Krishnaism, since Mal appears as a divine figure, largely like Krishna with some elements of Vishnu. The Alvars, whose name can be translated "immersed", were devotees of Perumal. They codified the Vaishnava canon of the south with their most significant liturgy, the Naalayira Divya Prabandham, traced to the 10th century as a compilation by Nathamuni. Their poems show a pronounced orientation to the Vaishnava, and often Krishna, side of Mal. But they do not make the distinction between Krishna and Vishnu on the basis of the concept of the avatars. Yet, according to Hardy, the term "Mayonism" should be used instead of "Krishnaism" when referring to Mal or Mayon. The early Alvars speak of glorifying Vishnu bhakti (devotion to Vishnu), but at the same time, they do regard Shiva bhakti (devotion to Shiva) with considerable sympathy, and make a visible effort to keep the Shaivas in countenance. The earliest Alvars go the length of describing Shiva and Vishnu as one, although they do recognise their united form as Vishnu. Srirangam, the site of the largest functioning temple in the world of 600 acres, is devoted to Ranganathaswamy, a form of Vishnu. The legend goes that King Vibhishana, who was carrying the idol of Ranganatha on his way to Lanka, took rest for a while by placing the statue on the ground. When he prepared to depart, he realised that the idol was stuck to the ground. So, he built a small shrine, which became a popular abode for the deity Ranganatha on the banks of the river Kaveri. The entire temple campus with great walls, towards, mandapas, halls with 1000 pillars were constructed over a period of 300 years from the 14th to 17th century CE. Gupta era Vishnu in three incarnations (Vaikuntha Chaturmurti): Vishnu himself or Krishna in human form, Varaha as a boar, Narasimha as a lion. Gupta art, Mathura, mid-5th century CE. Boston Museum. Most of the Gupta kings, beginning with Chandragupta II (Vikramaditya) (375-413 CE) were known as Parama Bhagavatas or Bhagavata Vaishnavas. But following the Huna invasions, especially those of the Alchon Huns circa 500 CE, the Gupta Empire declined and fragmented, ultimately collapsing completely, with the effect of discrediting Vaishnavism, the religion it had been so ardently promoting. The newly arising regional powers in central and northern India, such as the Aulikaras, the Maukharis, the Maitrakas, the Kalacuris or the Vardhanas preferred adopting Saivism instead, giving a strong impetus to the development of the worship of Shiva, and its ideology of power.Vaisnavism remained strong mainly in the territories which had not been affected by these events: South India and Kashmir. Early medieval period-ALVARS After the Gupta age, Krishnaism rose to a major current of Vaishnavism, and Vaishnavism developed into various sects and subsects, most of them emphasizing bhakti, which was strongly influenced by south Indian religiosity. Modern scholarship posit Nimbarkacharya (c.7th century CE) to this period who propounded Radha Krishna worship and his doctrine came to be known as (dvaita-advaita). Vaishnavism in the 10th century started to employ Vedanta-arguments, possibly continuing an older tradition of Vishnu-oriented Vedanta predating Advaita Vedanta. Many of the early Vaishnava scholars such as Nathamuni, Yamunacharya and Ramanuja, contested Adi Shankaras Advaita interpretations and proposed Vishnu bhakti ideas instead. Vaishnavism flourished in predominantly Shaivite Tamil Nadu during the seventh to tenth centuries CE with the twelve Alvars, saints who spread the sect to the common people with their devotional hymns. The temples that the Alvars visited or founded are now known as Divya Desams. Their poems in praise of Vishnu and Krishna in Tamil language are collectively known as Naalayira Divya Prabandha (4000 divine verses). Later medieval period The Bhakti movement of late medieval Hinduism started in the 7th century, but rapidly expanded after the 12th century. It was supported by the Puranic literature such as the Bhagavata Purana, poetic works, as well as many scholarly bhasyas and samhitas. This period saw the growth of Vashnavism Sampradayas (denominations or communities) under the influence of scholars such as Ramanujacharya, Vedanta Desika, Madhvacharya and Vallabhacharya. Bhakti poets or teachers such as Manavala Mamunigal, Namdev, Ramananda, Sankardev, Surdas, Tulsidas, Eknath, Tyagaraja, Chaitanya Mahaprabhu and many others influenced the expansion of Vaishnavism.Even Meera (princess of Mehwar and Rajasthan) took part in this specific movement. These Vaishnavism sampradaya founders rejected Shankara's doctrines of Advaita Vedanta, particularly Ramanuja in the 12th century, Vedanta Desika and Madhva in the 13th, building their theology on the devotional tradition of the Alvars (Sri Vaishnavas). In North and Eastern India, Vaishnavism gave rise to various late Medieval movements Ramananda in the 14th century, Sankaradeva in the 15th and Vallabha and Chaitanya in the 16th century. Historically, it was Chaitanya Mahaprabhu who founded congregational chanting of holy names of Krishna in the early 16th century after becoming a sannyasi. Modern times During the 20th century, Vaishnavism has spread from India and is now practiced in many places around the globe, including North America, Europe, Africa, Russia and South America. A pioneer of Vaishnavite mission to the West has become sannyasi Baba Premananda Bharati (1858–1914), an author of the first full-length treatment of Bengali Vaishnavism in English Sree Krishna—the Lord of Love and founder in 1902 the "Krishna Samaj" society in New York City and a temple in Los Angeles. The global status of Vaishnavism is largely due to the growth of the ISKCON movement, founded by A.C. Bhaktivedanta Swami Prabhupada in 1966. Theism with many varieties Vaishnavism is centered on the devotion of Vishnu and his avatars. According to Schweig, it is a "polymorphic monotheism, i.e. a theology that recognizes many forms (ananta rupa) of the one, single unitary divinity," since there are many forms of one original deity, with Vishnu taking many forms. Okita, in contrast, states that the different denominations within Vaishnavism are best described as theism, pantheism and panentheism. The Vaishnava sampradaya started by Madhvacharya is a monotheistic tradition wherein Vishnu (Krishna) is omnipotent, omniscient and omnibenevolent. In contrast, Sri Vaishnavism sampradaya associated with Ramanuja has monotheistic elements, but differs in several ways, such as goddess Lakshmi and god Vishnu are considered as inseparable equal divinities.  According to some scholars, Sri Vaishnavism emphasizes panentheism, and not monotheism, with its theology of "transcendence and immanence", where God interpenetrates everything in the universe, and all of empirical reality is God's body.  The Vaishnava sampradaya associated with Vallabhacharya is a form of pantheism, in contrast to the other Vaishnavism traditions.  The Gaudiya Vaishnava tradition of Chaitanya, states Schweig, is closer to a polymorphic bi-monotheism because both goddess Radha and god Krishna are simultaneously supreme. Vaishnavism precepts include the avatar (incarnation) doctrine, wherein Vishnu incarnates numerous times, in different forms, to set things right and bring back the balance in the universe. These avatars include Narayana, Vasudeva, Rama and Krishna; each the name of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be distinct Vishnuism and Krishnaism The term "Krishnaism" (Kṛṣṇaism) has been used to describe a large group of independent traditions-sampradayas within Vaishnavism regarded Krishna as the Supreme God, while "Vishnuism" may be used for sects focusing on Vishnu in which Krishna is an Avatar, rather than a transcended Supreme Being. Vishnuism believes in Vishnu as the supreme being. When all other Vaishnavas recognise Krishna as one of Vishnu's avatars, though only the Krishnites identify the Supreme Being (Svayam Bhagavan, Brahman, a source of the Tridev) with Lord Krishna and his forms (Radha Krishna, Vithoba and others), those manifested themselves as Vishnu. This is its difference from such groups as Ramaism, Radhaism, Sitaism, etc. As such Krishnaism is believed to be one of the early attempts to make philosophical Hinduism appealing to the masses. In common language the term Krishnaism is not often used, as many prefer a wider term "Vaishnavism", which appeared to relate to Vishnu, more specifically as Vishnu-ism. Krishna with Gopis, painted c. 1660// Vishnu and Lakshmi, the chief deities of veneration in Sri Vaishnavism Vishnu In Vishnu-centered sects Vishnu or Narayana is the one supreme God. The belief in the supremacy of Vishnu is based upon the many avatars (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesha, Surya or Durga.[ To the devotees of the Srivaishnava Sampradaya "Lord Vishnu is the Supreme Being and the foundation of all existence." Krishna Relationship between different forms of Krishna as Paripurna avatara of Vishnu and as Svayam Bhagavan in Chaitanya school of Vaishnavism.In the Krishnaism group of independent traditions of Vaishnavism, such as the Nimbarka Sampradaya (the first Krishnaite Sampradaya developed by Nimbarka c. 7th century CE), Ekasarana Dharma, Gaudiya Vaishnavism, Mahanubhava, Rudra Sampradaya (Pushtimarg), Vaishnava-Sahajiya and Warkari, devotees worship Krishna as the One Supreme form of God, and source of all avatars, Svayam Bhagavan Krishnaism is often also called Bhagavatism—perhaps the earliest Krishnite movement was Bhagavatism with Krishna-Vasudeva (about 2nd century BCE)—after the Bhagavata Purana which asserts that Krishna is "Bhagavan Himself," and subordinates to itself all other forms: Vishnu, Narayana, Purusha, Ishvara, Hari, Vasudeva, Janardana etc. Krishna is often described as having the appearance of a dark-skinned person and is depicted as a young cowherd boy playing a flute or as a youthful prince giving philosophical direction and guidance, as in the Bhagavad Gita. Krishna is also worshiped across many other traditions of Hinduism, and Krishna and the stories associated with him appear across a broad spectrum of different Hindu philosophical and theological traditions, where it is believed that God appears to his devoted worshippers in many different forms, depending on their particular desires. These forms include the different avataras of Krishna described in traditional Vaishnava texts, but they are not limited to these. Indeed, it is said that the different expansions of the Svayam bhagavan are uncountable and they cannot be fully described in the finite scriptures of any one religious community. Many of the Hindu scriptures sometimes differ in details reflecting the concerns of a particular tradition, while some core features of the view on Krishna are shared by all. Radha Krishna Radha Krishna is the combination of both the feminine as well as the masculine aspects of God. Krishna is often referred as Svayam bhagavan in Gaudiya Vaishnavism theology and Radha is Krishna's internal potency and supreme beloved. With Krishna, Radha is acknowledged as the supreme goddess, for it is said that she controls Krishna with her love. It is believed that Krishna enchants the world, but Radha enchants even him. Therefore, she is the supreme goddess of all. Radha and Krishna are avatars of Lakshmi and Vishnu respectively. Radha Krishna at Kirti temple While there are much earlier references to the worship of this form of God, it is since Jayadeva Goswami wrote a famous poem Gita Govinda in the twelfth century CE, that the topic of the spiritual love affair between the divine Krishna and his consort Radha, became a theme celebrated throughout India. It is believed that Krishna has left the "circle" of the rasa dance to search for Radha. The Chaitanya school believes that the name and identity of Radha are both revealed and concealed in the verse describing this incident in Bhagavata Purana. It is also believed that Radha is not just one cowherd maiden, but is the origin of all the gopis, or divine personalities that participate in the rasa dance. Avatars Dashavatara According to The Bhagavata Purana, there are twenty-two avatars of Vishnu, including Rama and Krishna. The Dashavatara is a later concept. Vyuhas The Pancaratrins follow the vyuhas doctrine, which says that God has four manifestations (vyuhas), namely Vasudeva, Samkarsana, Pradyumna, and Aniruddha.These four manifestations represent "the Highest Self, the individual self, mind, and egoism." Restoration of dharma Vaishnavism theology has developed the concept of avatar (incarnation) around Vishnu as the preserver or sustainer. His avataras, asserts Vaishnavism, descend to empower the good and fight evil, thereby restoring Dharma. This is reflected in the passages of the ancient Bhagavad Gita as: Whenever righteousness wanes and unrighteousness increases I send myself forth. For the protection of the good and for the destruction of evil, and for the establishment of righteousness, I come into being age after age. — Bhagavad Gita 4.7–8 In Vaishnava theology, such as is presented in the Bhagavata Purana and the Pancaratra, whenever the cosmos is in crisis, typically because the evil has grown stronger and has thrown the cosmos out of its balance, an avatar of Vishnu appears in a material form, to destroy evil and its sources, and restore the cosmic balance between the everpresent forces of good and evil.[109][90] The most known and celebrated avatars of Vishnu, within the Vaishnavism traditions of Hinduism, are Krishna, Rama, Narayana and Vasudeva. These names have extensive literature associated with them, each has its own characteristics, legends and associated arts. The Mahabharata, for example, includes Krishna, while the Ramayana includes Rama. The Vedas, the Upanishads, the Bhagavad Gita and the Agamas are the scriptural sources of Vaishnavism, while the Bhagavata Purana is a revered and celebrates popular text, parts of which a few scholars such as Dominic Goodall include as a scripture. Other important texts in the tradition include the Mahabharata and the Ramayana, as well as texts by various sampradayas (denominations within Vaishnavism). In many Vaishnava traditions, Krishna is accepted as a teacher, whose teachings are in the Bhagavad Gita and the Bhagavata Purana. Scriptures-Vedas and Upanishads Vaishnavism, just like all Hindu traditions, considers the Vedas as the scriptural authority. All traditions within Vaishnavism consider the Brahmanas, the Aranyakas and the Upanishads embedded within the four Vedas as Sruti, while Smritis, which include all the epics, the Puranas and its Samhitas, states Mariasusai Dhavamony, are considered as "exegetical or expository literature" of the Vedic texts. The Vedanta schools of Hindu philosophy, that interpreted the Upanishads and the Brahma Sutra, provided the philosophical foundations of Vaishnavism. Given the ancient archaic language of the Vedic texts, each school's interpretation varied, and this has been the source of differences between the sampradayas (denominations) of Vaishnavism These interpretations have created different traditions within Vaishnavism, from dualistic (Dvaita) Vedanta of Madhvacharya, to nondualistic (Advaita) Vedanta of Madhusudana Sarasvati. Axiology in a Vaishnava Upanishad The charity or gift is the armour in the world, All beings live on the gift of the other, Through gifts strangers become friends, Through gifts, they ward off difficulties, On gifts and giving, everything rests, That is why charity is the highest. —Mahanarayana Upanishad 63.6  Vaishnava Upanishads Along with the reverence and exegetical analysis of the ancient Principal Upanishads, Vaishnava-inspired scholars authored 14 Vishnu avatar-focussed Upanishads that are called the Vaishnava Upanishads. These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature. The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era. All of the Vaishnava Upanishads either directly reference and quote from the ancient Principal Upanishads or incorporate some ideas found in them; most cited texts include the Brihadaranyaka Upanishad, Chandogya Upanishad, Katha Upanishad, Isha Upanishad, Mundaka Upanishad, Taittiriya Upanishad and others. In some cases, they cite fragments from the Brahmana and Aranyaka layers of the Rigveda and the Yajurveda. The Vaishnava Upanishads present diverse ideas, ranging from bhakti-style theistic themes to a synthesis of Vaishnava ideas with Advaitic, Yoga, Shaiva and Shakti themes. Vaishnava Upanishad Vishnu Avatar Composition date Topics Mahanarayana Upanishad Narayana 6AD - 100 CE Narayana, Atman, Brahman, Rudra, Sannyasa Narayana Upanishad Narayana Medieval Mantra, Narayana is one without a second, eternal, same as all gods and universe Rama Rahasya Upanishad Rama ~17th century CE Rama, Sita, Hanuman, Atman, Brahman, mantra Rama tapaniya Upanishad Rama ~11th to 16th century Rama, Sita, Atman, Brahman, mantra, sannyasa Kali-Santarana Upanishad Rama, Krishna ~14th century Hare Rama Hare Krishna mantra Gopala Tapani Upanishad Krishna before the 14th century Krishna, Radha, Atman, Brahman, mantra, bhakti Krishna Upanishad Krishna ~12th-16th century Rama predicting Krishna birth, symbolism, bhakti Vasudeva Upanishad Krishna, Vasudeva ~2nd millennium Brahman, Atman, Vasudeva, Krishna, Urdhva Pundra, Yoga Garuda Upanishad Vishnu Medieval The kite-like bird vahana (vehicle) of Vishnu Hayagriva Upanishad Hayagriva medieval, after the 10th century CE Mahavakya of Principal Upanishads, Pancaratra, Tantra Dattatreya Upanishad Narayana, Dattatreya 14th to 15th century Tantra, yoga, Brahman, Atman, Shaivism, Shaktism Tarasara Upanishad Rama, Narayana ~11th to 16th century Om, Atman, Brahman, Narayana, Rama, Ramayana Avyakta Upanishad Narasimha before the 7th century Primordial nature, cosmology, Ardhanarishvara, Brahman, Atman Nrisimha Tapaniya Upanishad Narasimha before the 7th century CE Atman, Brahman, Advaita, Shaivism, Avatars of Vishnu, Om Bhagavad Gita The Bhagavad Gita is a central text in Vaishnavism, and especially in the context of Krishna. The Bhagavad Gita is an important scripture not only within Vaishnavism, but also to other traditions of Hinduism. It is one of three important texts of the Vedanta school of Hindu philosophy, and has been central to all Vaishnavism sampradayas. The Bhagavad Gita is a dialogue between Krishna and Arjuna, and presents Bhakti, Jnana and Karma yoga as alternate ways to spiritual liberation, with the choice left to the individual. The text discusses dharma, and its pursuit as duty without craving for fruits of one's actions, as a form of spiritual path to liberation. The text, state Clooney and Stewart, succinctly summarizes the foundations of Vaishnava theology that the entire universe exists within Vishnu, and all aspects of life and living is not only a divine order but divinity itself. Bhakti, in Bhagavad Gita, is an act of sharing, and a deeply personal awareness of spirituality within and without. The Bhagavad Gita is a summary of the classical Upanishads and Vedic philosophy, and closely associated with the Bhagavata and related traditions of Vaishnavism. The text has been commented upon and integrated into diverse Vaishnava denominations, such as by the medieval era Madhvacharya's Dvaita Vedanta school and Ramanuja's Vishishtadvaita Vedanta school, as well as 20th century Vaishnava movements such as the Hare Krishna movement by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Vaishnava Agamas The Pancaratra Samhitas (literally, five nights) is a genre of texts where Vishnu is presented as Narayana and Vasudeva, and this genre of Vaishnava texts is also known as the Vaishnava Agamas. Its doctrines are found embedded in the stories within the Narayaniya section of the Mahabharata. Narayana is presented as the ultimate unchanging truth and reality (Brahman), who pervades the entirety of the universe and is asserted to be the preceptor of all religions. The Pancaratra texts present the Vyuhas theory of avatars to explain how the absolute reality (Brahman) manifests into material form of ever changing reality (Vishnu avatar). Vasudeva, state the Pancaratra texts, goes through a series of emanations, where new avatars of him appear. This theory of avatar formation syncretically integrates the theories of evolution of matter and life developed by the Samkhya school of Hindu philosophy. These texts also present cosmology, methods of worship, tantra, Yoga and principles behind the design and building of Vaishnava temples (Mandira nirmana). These texts have guided religiosity and temple ceremonies in many Vaishnava communities, particularly in South India. The Pancaratra Samhitas are tantric in emphasis, and at the foundation of tantric Vaishnava traditions such as the Sri Vaishnava tradition. They complement and compete with the vedic Vaishnava traditions such as the Bhagavata tradition, which emphasize the more ancient Vedic texts, ritual grammar and procedures. While the practices vary, the philosophy of Pancaratra is primarily derived from the Upanishads, its ideas synthesize Vedic concepts and incorporate Vedic teachings. The three most studied texts of this genre of Vaishnava religious texts are Paushkara Samhita, Sattvata Samhita and Jayakhya Samhita. The other important Pancaratra texts include the Lakshmi Tantra and Ahirbudhnya Samhita. Scholars place the start of this genre of texts to about the 7th or 8th century CE, and later. Other texts Mahabharata and Ramayana The two Indian epics, the Mahabharata and the Ramayana present Vaishnava philosophy and culture embedded in legends and dialogues. The epics are considered the fifth Veda in Hindu culture. The Ramayana describes the story of Rama, an avatara of Vishnu, and is taken as a history of the 'ideal king', based on the principles of dharma, morality and ethics. Rama's wife Sita, his brother Lakshman, with his devotee and follower Hanuman all play key roles within the Vaishnava tradition as examples of Vaishnava etiquette and behaviour. Ravana, the evil king and villain of the epic, is presented as an epitome of adharma, playing the opposite role of how not to behave. The Mahabharata is centered around Krishna, presents him as the avatar of transcendental supreme being. The epic details the story of a war between good and evil, each side represented by two families of cousins with wealth and power, one depicted as driven by virtues and values while other by vice and deception, with Krishna playing pivotal role in the drama.] The philosophical highlight of the work is the Bhagavad Gita. Puranas- Bhagavata Purana and Vishnu Purana The Krishna stories have inspired numerous dramatic and dance arts in Indian culture. The Puranas are an important source of entertaining narratives and histories, states Mahony, that are embedded with "philosophical, theological and mystical modes of experience and expression" as well as reflective "moral and soteriological instructions". More broadly, the Puranic literature is encyclopedic, and it includes diverse topics such as cosmogony, cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, travel guides and pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy. The Puranas were a living genre of texts because they were routinely revised, their content is highly inconsistent across the Puranas, and each Purana has survived in numerous manuscripts which are themselves inconsistent. The Hindu Puranas are anonymous texts and likely the work of many authors over the centuries. Of the 18 Mahapuranas (great Puranas), many have titles based on one of the avatars of Vishnu. However, quite many of these are actually, in large part, Shiva-related Puranas, likely because these texts were revised over their history. Some were revised into Vaishnava treatises, such as the Brahma Vaivarta Purana, which originated as a Puranic text dedicated to the Surya (Sun god). Textual cross referencing evidence suggests that in or after 15th/16th century CE, it went through a series of major revisions, and almost all extant manuscripts of Brahma Vaivarta Purana are now Vaishnava (Krishna) bhakti oriented. Of the extant manuscripts, the main Vaishnava Puranas are Bhagavata Purana, Vishnu Purana, Nāradeya Purana, Garuda Purana, Vayu Purana and Varaha Purana. The Brahmanda Purana is notable for the Adhyatma-ramayana, a Rama-focussed embedded text in it, which philosophically attempts to synthesize Bhakti in god Rama with Shaktism and Advaita Vedanta. While an avatar of Vishnu is the main focus of the Puranas of Vaishnavism, these texts also include chapters that revere Shiva, Shakti (goddess power), Brahma and a pantheon of Hindu deities. The philosophy and teachings of the Vaishnava Puranas are bhakti oriented (often Krishna, but Rama features in some), but they show an absence of a "narrow, sectarian spirit". To its bhakti ideas, these texts show a synthesis of Samkhya, Yoga and Advaita Vedanta ideas. In Gaudiya Vaishnava, Vallabha Sampradaya and Nimbarka sampradaya, Krishna is believed to be a transcendent, Supreme Being and source of all avatars in the Bhagavata Purana. The text describes modes of loving devotion to Krishna, wherein his devotees constantly think about him, feel grief and longing when Krishna is called away on a heroic mission. . Sectarian texts In the Warkari movement the following scriptures are considered sacred in addition to general body of the common writing: Dnyaneshwari Tukaram-Gatha] Sopandevi Namdev-Gatha Eknathi-Bhagwat The Chaitanya movement has the following texts along with other theological sources. Sat Sandarbhas Brahma Samhita Attitude toward scriptures Chaitanya Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or sampradya as authoritative interpretations of scripture. While many schools like Smartism and Advaitism encourage interpretation of scriptures philosophically and metaphorically and not too literally, Chaitanya Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary: sākṣhād upadesas tu shrutih - "The instructions of the shruti-shāstra should be accepted literally, without fanciful or allegorical interpretations." PRACTICE Bhakti The Bhakti movement originated among Vaishnavas of South India during the 7th-century CE, spread northwards from Tamil Nadu through Karnataka and Maharashtra towards the end of 13th-century and gained wide acceptance by the fifteenth-century throughout India during an era of political uncertainty and Hindu-Islam conflicts. The Alvars, which literally means "those immersed in God", were Vaishnava poet-saints who sang praises of Vishnu as they travelled from one place to another. They established temple sites such as Srirangam, and spread ideas about Vaishnavism. Their poems, compiled as Divya Prabhandham, developed into an influential scripture for the Vaishnavas. The Bhagavata Purana's references to the South Indian Alvar saints, along with its emphasis on bhakti, have led many scholars to give it South Indian origins, though some scholars question whether this evidence excludes the possibility that bhakti movement had parallel developments in other parts of India. Vaishnava bhakti practices involve loving devotion to a Vishnu avatar (often Krishna), an emotional connection, a longing and continuous feeling of presence. All aspects of life and living is not only a divine order but divinity itself in Vaishnava bhakti Community practices such as singing songs together (kirtan or bhajan ), praising or ecstatically celebrating the presence of god together, usually inside temples, but sometimes in open public are part of varying Vaishnava practices. These help Vaishnavas socialize and form a community identity. Tilaka Left: A Vaishnava Hindu with Tilaka (Urdhva Pundra/ Right: A Shaiva Hindu with Tilaka (Tripundra) Vaishnavas mark their foreheads with tilaka made up of Chandana, either as a daily ritual, or on special occasions. The different Vaishnava sampradayas each have their own distinctive style of tilaka, which depicts the siddhanta of their particular lineage. The general tilaka pattern is of a parabolic shape resembling the letter U or two or more connected vertical lines on and another optional line on the nose resembling the letter Y, in which the two parallel lines represent the Lotus feet of Krishna and the bottom part on the nose represents the tulasi leaf. Initiation Major pilgrimage and temple sites in Vaishnavism. Orange markers are UNESCO world heritage sites. In tantric traditions of Vaishnavism, during the initiation (diksha) given by a guru under whom they are trained to understand Vaishnava practices, the initiates accept Vishnu as supreme. At the time of initiation, the disciple is traditionally given a specific mantra, which the disciple will repeat, either out loud or within the mind, as an act of worship to Vishnu or one of his avatars. The practice of repetitive prayer is known as japa. In the Gaudiya Vaishnava group, one who performs an act of worship with the name of Vishnu or Krishna can be considered a Vaishnava by practice, "Who chants the holy name of Krishna just once may be considered a Vaishnava." Pilgrimage sites Important sites of pilgrimage for Vaishnavas include Guruvayur Temple, Srirangam, Kanchipuram, Vrindavan, Mathura, Ayodhya, Tirupati, Pandharpur (Vitthal), Puri (Jaggannath), Nira Narsingpur (Narasimha), Mayapur, Nathdwara, Dwarka, Udipi (Karnataka), Shree Govindajee Temple (Imphal), Govind Dev Ji Temple (Jaipur) and Muktinath. Holy places Vrindavana is considered to be a holy place by several traditions of Krishnaism. It is a center of Krishna worship and the area includes places like Govardhana and Gokula associated with Krishna from time immemorial. Many millions of bhaktas or devotees of Krishna visit these places of pilgrimage every year and participate in a number of festivals that relate to the scenes from Krishna's life on Earth. On the other hand, Goloka is considered the eternal abode of Krishna, Svayam bhagavan according to some Vaishnava schools, including Gaudiya Vaishnavism and the Swaminarayan Sampradaya. The scriptural basis for this is taken in Brahma Samhita and Bhagavata Purana. Four sampradayas and other traditions The Vaishnavism traditions may be grouped within four sampradayas, each exemplified by a specific Vedic personality. They have been associated with a specific founder, providing the following scheme: Sri Sampradaya (Ramanuja), Brahma Sampradaya (Madhvacharya), Rudra Sampradaya (Vishnuswami, Vallabhacharya), Kumaras Sampradaya (Nimbarka). These four sampradayas emerged in early centuries of the 2nd millennium CE, by the 14th century, influencing and sanctioning the Bhakti movement. The philosophical systems of Vaishnava sampradayas range from qualified monistic Vishishtadvaita of Ramanuja, to theistic Dvaita of Madhvacharya, to pure nondualistic Shuddhadvaita of Vallabhacharya. They all revere an avatar of Vishnu, but have varying theories on the relationship between the soul (jiva) and Brahman, on the nature of changing and unchanging reality, methods of worship, as well as on spiritual liberation for the householder stage of life versus sannyasa (renunciation) stage. Beyond the four major sampradayas, the situation is more complicated with the Vaikhanasas being much older than those four sampradayas, and a number of additional traditions and sects which originated later, or aligned themselves with one of those four sampradayas. Krishna sampradayas continued to be founded late into late medieval and during the Mughal Empire era, such as the Radha Vallabh Sampradaya, Haridasa, Gaudiya and others. List TABLE OF VAISHNAVA TRADITIONS Sampradaya Main theological preceptor Philosophy Founder (Sub)schools Founded (Sub)school-founder Worship Historical traditions Bhagavatism (Vasudevism)[1][40] 1st millennium BCE unknown Vāsudeva, Bala Krishna, Gopala-Krishna Pancharatra[41] 3rd century BCE Sage Narayana Vishnu Vaikhanasa 4th century CE Sage Vaikhanasa Vishnu Sri Sampradaya Laksmi Vishishtadvaita ("qualified monism") Nathamuni (10th century)[235] Ramanujacharya Iyengar Thenkalai 12th–14th century Pillai Lokacharya Manavala Mamunigal Vishnu + Lakshmi Iyengar Vadakalai 14th century Vedanta Desika Vishnu + Lakshmi Brahma Sampradaya Brahma Tattvavada ("the realist viewpoint") or Dvaita ("dualism") Madhvacharya Haridasa and Sat Vaishnavism 13th-14th century Narahari Tirtha / Sripadaraja Lord Narayana / Hari (Vishnu) + Lakshmi Achintya Bheda Abheda ("difference and non-difference") Gaudiya Vaishnavism[note 6] 16th century Chaitanya Mahaprabhu Radha Krishna Mahanam Sampradaya 1890s Prabhu Jagadbandhu Radha Krishna Rudra Sampradaya Shiva Shuddhadvaita ("pure nondualism") Vishnuswami[note 7] Pushtimarg c. 1500 Vallabhacharya Radha Krishna, Shrinathji Charan Dasi 18th century[237] Charan Das a Dhusar of Dehra Radha Krishna Nimbarka Sampradaya Four Kumaras Narada Dvaitadvaita ("duality in unity") Nimbarkacharya 7th or 12th–13th century Radha Krishna Sant (Sant Mat) traditions Warkari Sampradaya 13th century Dnyaneshwar (Jñāneśvar)[note 8] Vithoba (Krishna) Ramanandi Sampradaya 14th century Ramananda Rama Kabir panth[1][239] 15th century Kabir, a disciple of Ramananda Vishnu, Narayana, Govinda,[240] Rama Dadu panth[1] 16th–17th century Dadu Dayal non-sectarian Other traditions Odia Vaishnavism (Jagannathism)[17] Early Middle Ages Jagannath Mahanubhava Sampradaya 12–13th century Chakradhara Pancha-Krishna Vaishnava-Sahajiya (tantric) 15th century Vidyapati, Chandidas Radha Krishna Ekasarana Dharma 16th century Srimanta Sankardeva Krishna Radha Vallabh Sampradaya 16th century Hith Harivansh Mahaprabhu Radha, Radha Krishna Pranami Sampradaya 17th century Devchandra Maharaj Krishna Swaminarayan Sampradaya 1801 Swaminarayan Swaminarayan, Radha Krishna, Lakshmi Narayana Ramsnehi Sampradaya 1817 Ram Charan (inspirator) Rama Kapadi Sampradaya Rama Haridasi Sampradaya[241] 16th century Swami Haridas Radha, Radha Krishna Balmikism Sage Valmiki Rama, Valmiki Early traditions[edit] Bhagavats[edit] The Bhagavats were the early worshippers of Krishna, the followers of Bhagavat, the Lord, in the person of Krishna, Vasudeva, Vishnu or Bhagavan.[242] The term bhagavata may have denoted a general religious tradition or attitude of theistic worship which prevailed until the 11th century, and not a specific sect,[232][243] and is best known as a designation for Vishnu-devotees.[243] The earliest scriptural evidence of Vaishnava bhagavats is an inscription from 115 BCE, in which Heliodoros, ambassador of the Greco-Bactrian king Amtalikita, says that he is a bhagavata of Vasudeva.[244] It was supported by the Guptas, suggesting a widespread appeal, in contrast to specific sects.[242] Mantras Om Namo Narayanaya Hare Krishna Mantra Om Namo Bhagavate Vasudevaya Hails Jai Shri Ram Jai Shri Krishna Radhe Radhe Jai Siya Ram ================================================ Narayana- नारायण Narayana (Sanskrit: नारायण, romanized: Nārāyaṇa) is one of the forms and epithets of Vishnu. In this form, the deity is depicted in yogic slumber under the celestial waters, symbolising the masculine principle and associated with his role of creation. He is also known as Purushottama, and is considered the Supreme Being in Vaishnavism. Narayan Aiyangar states the meaning of the Sanskrit word 'Narayana' can be traced back to the Laws of Manu (also known as the Manusmriti, a Dharmaśāstra text), which states: The waters are called narah, (for) the waters are, indeed, the offspring of Nara; as they were his first residence (ayana), he thence is named Narayana. — Chapter 1, Verse 10 This definition is used throughout post-Vedic literature such as the Mahabharata and the Vishnu Purana. 'Narayana' is also defined as the 'son of the primeval man', and 'Supreme Being who is the foundation of all men'. 'Nara' (Sanskrit नार) means 'water' and 'man 'Yana' (Sanskrit यान) means 'vehicle', 'vessel', or more loosely, 'abode' or 'home L. B. Keny proposes that Narayana was associated with the Dravidian, and ultimately, the Indus Valley Civilisation, prior to his syncretism with Vishnu. To this end, he states that the etymology of the deity is associated with the Dravidian nara, meaning ‘water’, ay, which in Tamil means "to lie in a place", and an, which is the masculine termination in Dravidian languages. He asserts that this is also the reason why Narayana is represented as lying on a serpent in the sea. He quotes, "This Nārāyana of the Āryan pantheon seems to be the supreme being of the Mohenjo-Darians, a god who was probably styled Ān, a name still kept in Tamil literature as Āndivanam, the prototype of the historic Siva". In the Vedas and the Puranas, Narayana is described as having the divine blackish-blue color of water-filled clouds, four-armed, holding a Padma (lotus), Kaumodaki (mace), Panchajanya shankha (conch), and the Sudarshana Chakra (discus). Hinduism A depiction of Narayana at the Badami Cave Temples in Karnataka As stated in the epic Itihāsa, the Mahabharata: I am Narayana, the Source of all things, the Eternal, the Unchangeable. I am the Creator of all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I am Shankara, the chief of the gods. I am king Vaisravana, and I am Yama, the lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the lord of the created things. And, O best of regenerate ones, I am he called Dhatri, and he also that is called Vidhatri, and I am Sacrifice embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon are my eyes; the Heaven is the crown of my head, the firmament and the cardinal points are my ears; the waters are born of my sweat. Space with the cardinal points are my body, and the Air is my mind... ...And, O Brahmana, whatever is obtained by men by the practice of truth, charity, ascetic austerities, and peace and harmlessness towards all creatures, and such other handsome deeds, is obtained because of my arrangements. Governed by my ordinance, men wander within my body, their senses overwhelmed by me. They move not according to their will but as they are moved by me. — Mahabharata (translated by Kisari Mohan Ganguli, 1883-1896), Book 3, Varna Parva, Chapter CLXXXVIII (188) As per texts like the Vishnu Purana, Bhagavata Purana, Garuda Purana, and the Padma Purana, Narayana is Vishnu himself who incarnates in various avatars. According to the Bhagavad Gita, he is also the "Guru of the Universe". The Bhagavata Purana declares Narayana as the Supreme Personality of Godhead, who engages in the creation of 14 worlds within the universe Brahma who is Deity of rajas-guna, himself sustains, maintains and preserves the universe as Vishnu by accepting sattva-guna. Narayana himself annihilates the universe at the end of Maha-Kalpa as Kalagni Rudra who is presiding deity of tamas-guna. According to the Bhagavata Purana, Purusha Sukta, Narayana Sukta, and the Narayana Upanishad from the Vedas, he is the ultimate soul. According to Madhvacharya, Narayana is one of the five vyuhas of Vishnu, which are cosmic emanations of God in contrast to his incarnate avatars. Madhvacharya separates Vishnu's manifestations into two groups: Vishnu's vyuhas (emanations) and His avataras (incarnations). The Vyuhas have their basis in the Pancharatras, a sectarian text that was accepted as authoritative by both the Vishishtadvaita and Dvaita schools of Vedanta. They are mechanisms by which the universe is ordered, was created, and evolves. Narayana possesses the chatur-vyuha aspects of Vasudeva, Sankarshana, Pradyumna, and Aniruddha, who evolve one after the other in the development of the universe.In the Mahabharata, Krishna is also synonymous with Narayana and Arjuna is referred to as Nara.[19] The epic identifies them both in plural 'Krishnas', or as part incarnations of the earlier incarnations of Vishnu, recalling their mystical identity as Nara-Narayana. Narayana is also described in the Bhagavad Gita as having a universal form (Vishvarupa) which is beyond the ordinary limits of human perception or imagination. In the Narayana Sukta, Narayana is essentially the supreme force and/or essence of all: 'Nārāyaṇa parabrahman tatvam Nārāyaṇa paraha' Narayana's eternal and supreme abode beyond the material universe is Vaikuntha which is a realm of bliss and happiness called Paramapada, which means final or highest place for liberated souls, where they enjoy bliss and happiness for eternity in the company of the supreme lord. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Sometimes, Kshira Sagara where Narayana or Vishnu rests on Ananta Shesha is also perceived as Vaikuntha within the material universe. The Śruti texts mention Narayana as the primordial being, who was present even when Brahma and Ishana (Shiva) were not present. He is conceived as the Supreme Soul in the texts. Buddhism The Mahāsamaya Sutta (DN 20) of the Pali Canon mentions a deity by the name Veṇhu (Sanskrit: Viṣṇu), though the text suggests that this name may also signify a class of deva. He also appears in the Veṇḍu Sutta (SN 2.12) as Veṇḍu where he addresses Gautama Buddha by celebrating the joy experienced by those who follow the Dhamma. He also makes brief mention of Manu. Mahayana Buddhism elaborates on the character of this deity, where is often called Nārāyaṇa  or more rarely, Narasiṃha  and Vāsudeva . Literature often depicts him as a Vajradhara. He is present in the Womb Realm Mandala and is among the twelve guardian devas of the Diamond Realm Mandala. He is associated with Śrāvaṇa in esoteric astrology. His queen consort is Nārāyaṇī. He is said to have been born from Avalokiteśvara's heart. The Buddhas are sometimes described as having a firm body like Nārāyaṇa. The Yogācārabhūmi Śāstra describes him as having three faces with a greenish-yellow complexion. He holds a wheel in his right hand and rides upon a garuḍa. Chapter 6 of the Yiqiejing Yinyi explains that he belongs to the Kāmadhātu and is veneration for the acquisition of power. Chapter 41 adds that he has eight arms that wield various "Dharma weapons" (dharmayuda) with which he subjugates the asuras. He appears as an interlocutor in several Mahayana sutras, including the Kāraṇḍavyūha Sūtra, Sarvapuṇyasamuccayasamādhi Sūtra and the Nārāyaṇaparipṛcchā Dhāraṇī. He is also mentioned in several places in the Lalitavistara Sūtra, one of the Sutras that describe the life of Gautama Buddha. It is said that The Buddha "is endowed with the great strength of Nārāyaṇa, he is called the great Nārāyaṇa himself." The Chinese Manichaean manuscript Moni Guangfo, a syncretic religious text incorporating both Buddhist and Manichaean elements, considers Narayana to be one of the Five Buddhas, with the other buddhas, Śākyamuni and Mani. Jainism Balabhadra and Narayana are mighty half-brothers, who appear nine times in each half of the time cycles of the Jain cosmology and jointly rule half the earth as half-chakravarti. Ultimately Prati-naryana is killed by Narayana for his unrighteousness and immorality. Narayana are extremely powerful and are as powerful as 2 Balabhadras. Chakravartins are as powerful as 2 Narayanas. Hence Narayanas become half-chakravartins. Tirthankaras are much more powerful than Chakravartins. In Jain Mahabharata, there is a friendly duel between cousin brothers Neminatha (Tirthankara) and Krishna (Naryana) in which Neminath defeats Krishna without any effort at all. There is also a story of Neminatha lifting the conch of Krishna and blowing it without any effort. In the Jain Mahabharata, the conflict between Krishna and Jarasandha is described, who is killed by Krishna. Narayana is hailed in certain parts of the Vedas like the Narayana Suktam and the Vishnu Suktam. He is also hailed in selective Vaishnava Upanishads like the Narayana Upanishad, Maha Narayana Upanishad, and the Narasimha Tapani Upanishad.[30] The Padma Purana relates an episode where Narayana grants Rudra (Shiva) a boon. The destroyer deity seeks two boons. Firstly, he wishes to be the greatest of the devotees of Narayana, as well as bearing the reputation of the same throughout the world. Secondly, he desires the ability to offer salvation to whoever seeks refuge in him. The prowess of Narayana is described in the Ramayana: Narayana, like unto a luminous cloud, with his excellent shafts loosed from His bow, as so many lightning strokes, exterminated those rangers of the night with their hair dishevelled and streaming in the wind. Their parasols broken, their rich apparel torn by the shafts, their entrails ripped open, their eyes wide with fear, those warriors, throwing away their arms, fell into a frenzy of terror. Resembling elephants attacked by a lion, those night-rangers with their mounts emitted cries whilst fleeing from that Primeval Lion [i.e., Vishnu’s incarnation as Nrsimha—half man, half lion], who pursued them. — Valmiki, Ramayana, Book 7, Chapter 7 Ramanuja's prayer of surrender to Narayana in the Sharanagati Gadyam of the Tiruvaymoli was and is significant to his Sri Vaishnava adherents, as it became a model prayer for future generations. In this prayer, Ramanuja describes Narayana to be the "beloved consort of Sri and of Bhumi and Nila". He is stated to reside in his abode of Vaikuntha, where he assumes the role of the creation, preservation, as well as the destruction of the universe. Narayana is extolled to be the same as the Ultimate Reality, Brahman. He is regarded to be the refuge of all creation, the master of spiritual as well as material entities, as well as the dispeller of the miseries of his devotees. He ends his prayer by saluting Narayana and his consort Sri, to whom he surrenders to his "lotus-like feet". Narayan Temple on Narayanhiti palace premises, Kathmandu, Nepal//Oldest Sridhar Narayan statue at Naksaal, Kathmandu   The bow of Royal Barge Narai Song Suban HM Rama IX of Thailand, it carved an image of Narayana riding a Garuda//Sculpture of Narayana around 14/15th century, found at the Devasathan, inner Bangkok, Thailand   Sculpture of Narayana ride a Garuda built in Khmer art style in front of InterContinental Bangkok, Phloen Chit Road, it is one of the most respected Hindu shrines in the Ratchaprasong neighbourhood alike Erawan Shrine//Drawing of sleeping Narayana on Sheshanaga while the four-headed Brahma springs from his navel   Statue of Narayana in Thai art style stands on Mount Mandara within Suvarnabhumi Airport, Samut Prakan, Thailand/ Khmer lintel depicting Narayana sleeping upon the Sheshanaga in the middle of Milky Ocean, Bangkok National Museum 22