The scriptures of the followers of Sanatana Dharma (सनातन धर्म) can be broadly classified into Agamas (आगम) and Nigamas (निगम), of which the latter refers to the Vedas (वेद). The Agamas deal with providing guidance about the day to day rituals that have been prescribed and also discuss methods of self-discipline for the followers. The Agamas also provide detailed prescriptions about the procedures related to the consecration of the Vigrahas (विग्रह)¹ in the temples, forms of worship that need to be performed in temples that follow the principles of a particular Agama, etc. The Agamas are further classified into three main categories – Saiva (शैव)², Sakta (शाक्त)³, and Vaishnava (वैष्णव)⁴. The Nigama refers to the four Vedas – Rigveda, Yajurveda, Samaveda and Atharvaveda. There are further sub-divisions related to these Agamas. The two categories in the Vaishnava Agama are the Vaikhanasa (वैखानस) and Pancharatra (पाञ्चरात्र). When we talk about the historical evolution of the Agamas, we see that there have been several views about the Agamas and their relationship with the Veda:  

• Agamas are a derivative of the Veda and one such Agama is the Pancharatra Agama, a text considered as an authority by many Vaishnavas. 
• Agama and Veda are both derived from a common root or Mula Veda.
• Agamas are superior to Veda. 

The increasing importance of the Agama schools gave strength to the promotion of the practice of Bhakti by focusing one’s attention on one Devi/Devata, and Sharanagati (शरणागति). It also influenced many contributions to art through Shilpa (शिल्प)⁵, Bhakti Kavya (भक्ति काव्य)⁶, dance, etc. 

The Name Pancharatra 

There are many different explanations for the term Pancharatra. Literally, the term Pancharatra refers to "five nights". Some of the definitions given in the Sampradaya (संप्रदाय) ⁷ use this specific meaning. Some other definitions see the key in the word Pancha, and suggest different meanings to the word Ratra. Going through the definitions found in various texts, one sees that he five Ratras have also been equated to:  

• Five cosmic elements,
• Five objects of senses,
• Five types of knowledge
• Five types of ignorance.

Therefore, the Pancharatra Sastra can be regarded as either a path for the Jiva’s liberation from the five elements, or the reservoir of the five forms of knowledge, or the one that dispels the five forms of ignorance.

Ideally, a Pancharatra Samhita (संहिता) should contain four quarters (पाद-s) which teach about:   

1. Knowledge, or Jnana (ज्ञान)
2. Yoga 
3. Kriya (क्रिया), the construction and consecration of kshetrams and Vigrahas. 
4. Charya (चर्या), the Dharmika and social observances, Varnashrama Dharma, etc. 

One should note that these four quarters are not given the same coverage in all the Samhitas. Also, some of them even omit a quarter or two

The origin of the Pancharatra:

Sri Vedanta Desika tells in his Tattva Mukta Kalapa that the Pancharatra system belongs to the Ekayana Sakha (एकायन शाखा) of the Vedas. The Chandogya Upanishad (7.7.1) refers to the Ekayana Sakha as the Veda of all Vedas. The followers of the Pancharatra Agamas opine that Ekayana means "the only means", and should be considered a reference to the Pancharatra. The Mahabharata states that this Ekanti Dharma (एकान्ति धर्म) was propounded by Lord Narayana Himself during the first stage of creation. The terms Bhagavata (भागवत) and Sattvata (भागवत सात्त्वत) are also considered synonymous with Pancharatra and are found in the Santi Parva of the Mahabharata. This show that all these are closely connected systems that believe in the worship of Sri Vishnu.

Pancharatra as a valid Pramana (means of knowledge):

Sri Yamunacharya's Agama Pramanya, the commentary of Sri Ramanujacharya on the Brahma Sutras, known as the Sri Bhashya (2.2.42), and the Pancharatra Raksha of Sri Vedanta Desika are some of the well-known works which discuss about the greatness of the Pancharatra Agama. Sri Ramanuja quotes portions from the Mahabharata to provide a basis for the authenticity of the Pancharatra Agama. According to him: In the Mahabharata, Sri Veda Vyasa gave a detailed description of the Pancharatra system in a chapter titled Mokshadharma. He begins with the question 'If a Grihastha, or a Brahmachari, or a hermit (Vanaprasthi), or a Sanyasi desires to achieve success, which Deva/Devi should be worshipped?', and then explains at great length the Pancharatra system. 

Some of the Samhitas gave gone to the extent of elevating the Pancharatra to a position higher than that of the Vedas. Vamana Samhita argues that it is only the Pancharatra which has Moksha as the only sole objective, whereas the Vedas focus on the other three objectives also (Dharma, Artha, and Kama). 

Pancharatra and Vishishtadvaita: 

It is generally believed by many that the Pancharatra and Vishishtadvaita Sampradaya refer to the same entity, in the sense that one follows from the other, and they both have a common philosophical background. This is not a correct view. While it is true that some of the great teachers of Vishishtadvaita have attempted to bring together these two systems, the distinct origin of the two systems can be seen from the differences between the early Pancharatra Samhitas (Jayakhya, Ahirbudhnya) and the ones that developed later (Vishvaksena, Vihagendra, Lakshmitantra, etc.). The later ones clearly display an influence of Vishishtadvaita. There are a few points which make this distinction clear: 

Pancharatra 

• It is not a system of philosophy but a thought system which justifies and brings together a set of practices related to worship.
• Early Pancharatra texts were indifferent to claims about the antiquity of the Vedas and some even claimed to be more ancient than the Vedas.
• Prapatti is discussed in the later Pancharatra tests, but not in the early ones, which is mostly due to the influence of the Vishishtadvaita Sampradaya on Pancharatra.
• Pancharatra existed even at the time of the composition of the Mahabharata. 

Vishishtadvaita 

• A Darshana which is not confined to only worship.
• Seeks to give a justification for its position based on Sruti and Smriti. 
• Prapatti is an integral part of the Vishishtadvaita Sampradaya. 
• While the commentaries of Sri Ramanujacharya gave a solid foundation to Vishishtadvaita based on Sruti + Smriti Pramana⁸, this formalized treatment of Vishishtadvaita, is a more recent phenomenon compared to the Pancharatra. 

A study of the Pancharatra Agama serves an as important tool to understand the methods of worship in the Kshetrams of Bharata. Coupled with the Agamas from the other traditions, they tell us why our Temples are what they are. They also provide us with an alternative view of Bhakti Movement, which today is mostly seen as a Class Phenomenon. In the wake of the increasing state control of the Kshetrams, it is important for us to develop an understanding of why our ancestors did certain things and why they should not be tampered with. Revival of the Agama Traditions beyond a few isolated places is the need of the hour. Therefore, a systematic study of the Agamas should be encouraged.

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Footnote

¹Also referred to as Idols in the English language, which is a misnomer in the Dharmika Context.

²Based on devotion to Siva as the principal Devata (देवता).

³Based on the worship of Sakti as the principal Devi (देवी).

⁴Based Vishnu being worshipped as the principal Devata (देवता).

⁵Architecture.

⁶Devotional Poetry.

⁷That teaching tradition through which knowledge is imparted सम्यक् रूपेण, in the right manner. 

⁸Implying that the actual essence of the Veda is Vishishtadvaita. 

 

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