BHAGAVAT
The Personal
Aspect
of the Supreme
Mitsunori MATSUBARA
There is a possibility that the Pancaratra theologians use the concept of cit not only as a connecting link between the transcendent and mundane,
but also between the nonpersonal and personal, humanlike aspects of God. For in the case of cit alone, I believe, the usually unavoidable
contrast separating God from the world is exceptionally broken. It seems necessary to comment on this problem before entering into the details of
God's personal aspect.
So far as the true form of cit is concerned, there is no essential
dif-ference between God and the individual selves. According to the Pancaratra creation theory, the source of the selves is the Purusa, who
is called bhagavat (AS 4.61) or para nara (LT 7.22). The attributes of this Purusa are almost identical with those of God (e.g., in AS 4.56), as he
ap-2pears in a stage just between the pure and impure evolutions. The Puru-sa consists of four couples of manus (AS 6.8-11 & 32), who are called
1. Cf. jivasya brahmatmakatvam (VAS 17, p.80.14 through p.81.1). 2. JS 16.273, AS 6.33'-4, 7.70, 10.19, LT 7.11-2, 16.19.
not only bhagavan-maya (AS 6.39, 14.6), but sarvajna (AS 6.39). From these manus, termed "the aggregates of the selves" (AS 6.38),
mankind (manavamanavah) develops out (AS 6.42- 3, 7.46- 54, cf. MBh 12.338.3 & 25). This process indicates the individual selves are
potential-3ly omniscient.
4 These selves, however, are born with ignorance, avidya, which is 5considered as one of the five Saktis of God and known as nigraha -,
6tirobhava -sakti (AS 14.17, LT 12.15), or maya. As is shown in these
names, the chief function of this ignorance is to obscure the real nature of the selves, which is in reality the nature of God
avidyaya param rupam jivatma -paramatmanoh // samchadyate, tayos tattva - vedanam to nivartyate /
(AS 45.3-4; cf. AS 38.13, LT 14.55-6, VS 4.41) This obscuring power becomes effective by its product, abhimana, "the
7conception that there is self where there is no self." Consequently, as
long as ignorance persists, the selves continually accumulate
predisposi-8 9
tions, vasana or karman, and must suffer bondage (bandha) and
3. I.e., sarvajna, AS 6.35. Also see PauS 27.49-50, PS 2.88--90, KaUp 5.12,
BhG 15.7: mamaivamso jiva - loke jiva - bhutah sanatanah/.
4. PauS 20.5, AS 6.35-8, LT 3.16 & 33; cf. VP 6.7.61-3, VAS 4.
5. See Note 1.13 of my AS Translation. Hence Visnu is vidyavidyalaya (VP 1.20.11, cf.
1.22.73 & 77).
6. See Note VI. 42 of my AS Translation.
7. LT 3.17, SarvaUp 1, VP 6.7.11: anatmany atma - buddhih. 8. PauS 20.4, JS 3.17, 4.10 & 51, etc.
9. AS 14.27ff., PS 2.59=VS 4.39; cf. VP 6.7.61-2, SDS 4.305: avidya karma-sam-ghata-rupa.
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repeat transmigration (samsara). There is no possibility for them to realize God or Brahman in this state, for their potential intellect is
seriously constricted:
bahyottha vasana vipra! bahu- janmarijita drdha//
lolikrto 'naya by atma suddho 'suddha - svarupaya/ (JS 13.6 - 7) The Ahirbudhnya refers to this state as jnana -bhramsa in 7.26 (cf. smrti -bhramsa , BhG 2.63), vijnana - samkocad ajnatvam in 14.19, and kim-cij - jna in 14.20.
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Ignorance is said to be beginningless, partly because it is an inborn
quality of the individual selves and partly because it belongs to the Sakti of God. But it does have an end. When it is terminated and the obscura-tion of intellect is removed, the individual self realizes its true form,
svarupavirbhava (AS 59.28), or atma- labha (PauS 33.126) ; cf. LT 14.18
12
and see Note 18 below. This is called release or moksa (AS ibid).
Accor-ding to the Bhagavad- gita, it is as follows
idam jnanam upasritya mama sadharmyam agatah /
sarge 'pi nopajayante pralaye na vyathanti ca // (14.2)
13
As clearly shown in this stanza, the means of overcoming ignorance,
10. AS 14.13ff., PS 1.82, 30.23-6 & 90ff., VS 3.83. Cf. KaUp 2.5, VP 6.7.62, BhP 10.2.39.
11. E.g., bandha-hetus ca nadiman, AS 14.28, LT 3.16 & 33; anady-ajnana, PauS 43.121; anadi -vasana, JS 3.17, 4.10 & 51, AS 6.34.
12. Cf. SDS 4.303ff. In this connection, the example which Sankara mentions as held by a sampradaya - vit, is interesting: a prince who has been brought up by a hunter finally discovers that he was born in a royal lineage (Sarnkara on BAUp 2.1.20, p. 297).
14 15 or of attaining moksa is the counter-positive of ignorance, that is, true knowledge, jnana or vidya (PauS 33.136, 41.155), which is defined as svatma- sambodhin (AS 2.56), atma -prakasaka (PauS 40.50), or
at-ma - jyotih - pradarsaka (LT 15.14). This knowledge is not obtained by
study or similar ordinary efforts (cf. AS 2.43-4) nor even by severe tapas
(NS 1.4) ; it can be reached only through the supernatural power of yogic
16 17
practices or through the grace of God (deva - prasada, MBh 12.321.6) that is gained through ardent worship, bhakti. All other possible means are ineffectual, for they are prakrta, that is to say, they are in no way
related to the essential cit (JS 5.30). When ignorance is destroyed by this knowledge, God or Brahman, being identical with the true form of the
in-dividual selves, is directly intuited :
aneka-janma-samsiddha-punya-papa -pariksaye /
nirkrtte vasand-jale samyag-vijnana-sastratah // traigunyoparame tat to svenanubhavitum ksamam l
18
(AS 2.41-2)
14. JS 4.38-9, AS 13.9ff., PS 1.63.7, 12.59, LT 15.12, NS 3.65, VS 29.34. 15. Hence avidya is often compared to darkness (tames or mahatamisra, AS 14.17; cf. BAUp 4.4.10, HaUp 9, VP 1.5.5, 6.5.62), whereas jnana to light or lamp (pradipa) to dispel it (VP 6.5.62, DK p.56.3). In VP 6.7.19-20, jnana is illustrated by waters to wash away the dust of vasana in samsara.
16. JS 5.2-3, AS 31.15, 45.4-5, PS 10.2, PdS 1.9 (jnanam yogas ca yad idam kevalam mukti-kdranam ll). Cf. DK p. 71.1.
17. AS 14.36ff ., PS 1.84, 12.67, VS 3.28 & 38, 29.35. Cf. Sridhara on BhP 1.5.23-31.
18. Further see e.g., anubhuta, JS 5.26; anubhava, AS 2.22, LT 2.1; jnana-drsya, MBh 12.326.23; -jneya, PauS 19.45; -gamya, JS 1.61, 4.51, AS 31.7, cf. VP
1.15.37; dhyanena, JS 4.68, LT 14.18.
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To return to the concept of cit, there is a contrast between God and the individual selves, namely, the former's intellect is all-knowing and
unlimited, whereas that of the latter is limited and blurred by ignorance. The intrinsic nature of this contrast, however, differs from the
others' on one point. As we have seen earlier those other contrasts, for instance, infinity and finitude, emphasize that the transcendent is an
ex-act ontological opposite of the world and man, and decisively separate one from the other. They are essential distinctions that cannot be
over-come by any means until moksa is attained. But in the case of cit alone, ignorance is merely a conditioning factor to be removed for moksa. Here
the usually unavoidable contrast is inapplicable and shifted to a matter of degree. Insofar as intellect is the essential constituent of the true form,
or the form itself, of both the Supreme and individual selves in their
potential states, the concept of cit provides a theological basis for the transcendent and nonpersonal God to assume various actual forms on the analogy of men and animals, that is, for the Avatara theory. This is
the idea of personalization of the nonpersonal God.
We shall now concentrate on the personal aspect of God, where the real interest of the Pancaratrikas lies.
As the difference between the essential form of God and selves is merely one of degree, and moreover, as moksa is the self - realization or direct
intuition of that form, it would be natural that the condition of God is con-sidered the supreme and ideal goal of the whole personality of human kind.
To begin with, the Ahirbudhnya regards God as the paramatman, which is explained in 2.26
upary upari tattvanam purva - purvatma - bhavinam //
paramyenatma - bhavitvat paramatma prakirtitah /
The epithet, purusottama, clarifies this point further. The Parama
gives a definition:
sarvesam purusanam to yasmad evam visisyate //
sarva - kalyana - hetutvat tenasau purusottamah / (2.95-6)
Cf. visnur eva nara - sres tho mahis tah purusottamah //
(Ag p.45, line 20) Here, and in many other cases, the epithet is found to be related in
some way to men at large. The following examples, indulging frequent-ly in alliterative word play, point to the profound relationship between
purusa and purusottama:
manavah.../...bhaktah purusottamam // (MBh 12.323.24)
purusah.../...bhaktah purusottamam // (MBh 12.331.41)
purusottamam /purusa gacchanti //
(MBh 12.336.3; cf. 74)
bahunam purusanam sa yathaika yonir ucyate / tatha tam purusam visvam paramam su- mahattaram //
(MBh 12.338.25)
no atmano 'nubadhyantar, hitvainan parito 'pi ca //
ya sthitis tasya devasya purusottamatahvaya / (AS 55.27-8)
vijnana- sulabham nrnam /purusottamam //
(AS 55.32)
martye 'smin purusendro 'sau na kascit prakrto narah /
deva - lokesu devesu pravarah purusottamah // (H 2.49.18) The word purusottama is not applied exclusively to the supreme God.
19
It is often used as a name of Pradyumna, the third Vyuha, from whom
the comes into exince accinthe Purusa as the aggregate of
'r-19. AS 5.22 & 36-7, 52.79, 55.19, LT 4.9, 6.9.
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the Pancaratra theory of evolution (AS 6.9-11). It is also applicable to mythical figures like Daksa (H 3.22.2) and Pururavas (H 1.26.34), and even to human beings, including not only nivrtta - bhaktas (PS 30.96),
but warriors of the Yadavas (H 3.94.7). In this connection, one may compare uttama - purusa also applied both to Narayana (MBh 12.322.1 ;
cf. BhG 15.17) and to men (MBh 2.64.6-7), and purusa- sres tha (H 2.70.7, 2.72.1).
Consequently, it seems that the basic idea of the purusottama is the supreme personality which is immanent in this world and which is the
ob-ject of bhakti -an idea which is apparently inherited from the guhyatamam
20
sastram of Bhagavad -gita 15.16-20.
Probably in this sense, Bhasa
uses the epithet for the messenger Krsna in order to occasion
Duryodhana's anger in his Dutavakya 1.5.1-7 (cf. BhG 9.11, MBh
6.62.13-22).
In Vaisnavism, the supreme God is referred to by many different
names. This tendency of calling God by many names reaches a
21
culminating point in the Visnu-sahasranama stotra. In the
Sam-hitas, the most frequent names are Visnu and Hari, followed by
Naraya-na and Vasudeva. Other names, also occasionally found,
in-20. Then followed by Ramanuja. See VAS 92 (p. 128.8), 135 (p. 166.10), SDS
4.280.1 & 312. Cf. 0. Lacombe, L'Absolu selon le Vedanta, Paris 1937, pp.
277ff. Also cf. P. Mohanty, Concept of Purusa and Purusottama in the commentary of Sankara on the Prasthanatrayi, Delhi 1986.
21. Cf. AS 44.44, VS 3.30. See J. Gonda, Visnuism and Sivaism-A comparison, Lon-don 1970, p.148, note 127, and GP 1.15.2--148. MBh 12.325.4 gives a list of 170 names.
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clude Adhoksaja, Janardana, and so forth, which are usually given to
Krsna in the Epic and Puranas. In all these cases the personal character of God is evident. A few examples will suffice to illustrate this point.
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Visnu is not infrequently compared to parents or a welcomed guest
jneyo mata pita visnur, visnuh priyo 'tithih / (JS 16.323) In a similar way, Purusottama is mentioned in MBh 12.326.119 :
tvayapi satatam rajann! abhyarcyah purusottmah /
sa hi mata pita caiva krtsnasya jagato guruh //
Narayana and Laksmi also are considered parents : tau pitarau dhruvau
(AS 3.52) and pitarau sri - tadisvarau (AS 58.66). Visnu is the best
reci-pient of offerings (dana) in SanatkS Brahma 10.92-3 and 57 ; so is Hari in PS 19.91. In the Narayaniya, Hari is the first person born from the formless God (MBh 12.329.3.7 & 5.1). He is the best of the gods and men
according to PS 26.80 (cf. VS 2.48) :
visisyante / manavanam yatha deva, devanam ca yatha harih //
So is Purusottama in the above cited passage, PS 2.95-6. The name
Janardana also points to the personal aspect, as it presupposes the Avatara theory in AS 10.40-1 :
22. The earlier Samhitas use, for instance, the following names; Adhoksaja, PauS 27.243, 31.25, 59 & 196, JS 1.28 & 70, 4.112; Govinda, JS 2.17, AS 52.73, PS 6.49; Hrsikesa, AS 44.32, 53.37---50, PS 29.21; Janardana, PauS 30.124, 41.72, JS 2.16, 21.71, AS 10.41, 16.8; Kesava, JS 2.17, AS 33.81, 36.57; Madhava, PS 18.19; Madhusudana, AS 15.0, 36.58, 41.26, 56.30-1, PS 31.69. These names, except Adhoksaja and Janardana, are included among the Sub - Vyuhas. See Note V.41 of my AS Translation.
23. Also see BhG 9.17, 11.43, VP 1.9.124. Another example is bhartr, prabhu, and suhrt, BhG 9.18; sakhi, BhG 11.41. Cf. BhP 1.11.7.
24. Also see H 1.49.26.
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dharma - samsthapanayatha nirasisyann adharmikan //
janardanatvam isano yada visnuh prapadyate /
The first line clearly echoes BhG 4.7-8 (further, cf. AS 11.10--2, 16.8 and PS 2.58).
The supreme God, when called by these names, is always the object of worship (aradhana, arcana, pujana) and meditation (dhyana, smarana).
Since the Pancaratra is a devotional liturgical school, the theme of wor-ship and meditation is evidenced in innumerable places. One may
therefore regard the following lines as typical, which are found in the opening chapter of the jayakhya, one of the earliest of the Samhitas
bhagavan! srotum icchamo visnor adbhuta - karmanah / upasa - laksanam karma kathayasva prasadatah // (1.37)
At this point, a few remarks on puja are necessary in order to see what kind of object the supreme God is considered to be in the Pancaratra
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liturgy. Puja is probably one of the most important rituals of the
Pancaratrikas, forming a basic part of almost all other ceremonies from
daily routine worship to occasional initiation and abhiseka. It normally
26 27
consists of sixteen services, known as upacara, which begin with
in-25. Cf. L. A. R. Varma, "Rituals of Worship," The cultural Heritage of India 4, Calcutta 1956, pp. 445 463; Gonda, op. cit., pp. 77-81;G. Buhnemann, Puja : A study in Smarta Ritual, Vienna, 1988. For the details and other references, see my article on worship of
the Supreme in Vaisnavism(in Japanese):松 原 光 法 「ヴ ィ シ ュ ヌ教 に お け る 最 高 神 崇 拝 」(『 講 座 東 洋 思 想 』1、 イ ソ ド思 想、 東 京 大 学 出 版 会、1967)、pp.313∼32.
26. IS 8.61 & 213 give other kinds, eight, thirty - two and sixty - four.
27. PauS 26.7--10, 30.106, AS 28.20 & 85, PS 28.6. Cf. KumS 7.88, Vikram 3.8.6 (p.54), 7.6.11--2 (p.79), 7.7.1 (p.80), 16.2.15 (p.133), 21.4.8-10 & 23 (p.160), BhP 11.27.25; Gonda, op. cit., p. 186, note 196.
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vocation (avahana) and end with dismissal (visarjana). The prominent
feature of this rite is that during its performance there always prevails an emotional contact between God CBhagavat) and His worshipper CBhakta) .
In this puja, the devotees should first meditate upon God to have Him enter into a concrete (sakara) form as described in the sacred texts; for
in-stance, with eyes long as lotus petals, with four hands holding His weapons, with Srivatsa and Kaustubha on his breast, with dark blue
body in yellow robe, and so forth. And then they invoke Him to enter
30 31
either into the form of His icon or into their own mind and imagination. To this image of God, which they can think of freely, the devotees show
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hearty hospitality, regarding Him as a prapta priyatithi. They say
words of welcome to God and offer Him a seat, water to wash His feet,
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oblations (arghya), and so forth. His image is then bathed, dressed,
fed, and put to bed. The whole process is called the ekanta service. Thus in puja, God is seen as an actual person appearing before the
devotees in a real, active and concrete form.
Being this sort of object of worship and meditation, the supreme God
of the Pancaratra is accessible to all even to lower, lay people. So is
28. For avahana-vidhi, see PauS 6.194-240, SPS 28.181-92. Cf. PS 6.45. 29. Further, see PauS 30.165, AS 28.36-84, PS 4.38--56, 13.23, LT chapters 39-40.
30. PS 18.16. For the icons, see JS 20, AS 24, PS 23. They are classified in H. D. Smith's A Source book of Vaisnava Iconography, Madras 1969.
31. AS 48.19-28, PS 10.53. Cf. BhG 9.29, 15.15, 18.61.
32. Cf. atithi-pu-jana, VP 3.11.56-61, Manu 3.99ff., PS 17.41, Visnusmrti 67.31-46.
33. For its constituent materials, see JS 13.65-6, AS 28.33-4, PS 29.70-1; cf. VP 3.15.19, KumS 1.58, 6.50, 7.72 (Mallinatha: pujarthbdaka). It seems to be a specific offering for a guest (H 2.53.12, 14, 16 & 20, 55.29, 43 & 72, 119.59).
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Vasudeva, as implied in the descriptions of the Ahirbudhnya and Parama
(cf. MBh 6.62.38-v9):
sarvaih sambhajaniyas ca, vodha ca sakalatmanam / (AS 52.70) vasavo vasanad dehe sarva eva saririnah //
tesam samanya -devo 'sau vasudeva iti smrtah / (PS 2.97-8)
We shall analyse more of the popular concept of Vasudeva in our next
arti-cle. The popular aspect of Vaisnavism, in general, is such as to allow everybody to worship God, including the poor, even Sudras and
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women, provided that the worshipper has bhakti. The same inclusive
35 36
tolerance is also remarkable in the other Pancaratra Samhitas.
If God is thus accessible to laymen, He must possess not only
37 personal characteristics but also particular, concrete forms or bodies
some one of which anybody can conceive of freely within the limit of his own understanding:
bhaktya by abhipsitam rupam arcaniyam (SS 13.63) sva -sva - bhavamayena vapusa (SS 18.208)
bhavana - bhoga - vigraha (PauS 30.99) cintya - sariravat (PS 24.19)
34. BhG 4.11, 7.21ff., 9.29.33, 18.46.
35. Not extended to the outcastes, at least in the earlier Samhitas; see PS 5.15, 9.25, SanatkS Brahma 5.2-3. Also cf. Smith's note 19 on PdS kriya-pada 1.16 (p.6).
36. PauS 27.132 & 134, 30.173.4 & 186-90, 32.122ff., JS 16.82ff., AS 15.9-10, PS 3.29-30, 29.74-5, VS 4.48, 10.4 & 63-4, 11.48, LT 21.39, PMS 1.88-9, AnirS 3.17, PdS 1.16, etc. Cf. R. Chanda, The Indo-Aryan Races, Rajshahi 1916, p. 251.
37. E.g., amurto murtatam gatah, SS 2.70, cf. 72; arcantar-gato devah, SS 25.247, cf. 25.148-53; vyaktakrti-dhara, PauS 26.40; sakara, JS 13.58; savigraha, JS
This again is an important doctrine of the Bhagavad -gita:
ye yatha mam prapadyante tams tathaiva bhajamy aham / mama vartmanuvartante manusyah partha! sarvasah // (4.11)
yo yo yam yam tanum bhaktah sraddhayarcitum icchati / tasya tasyacalam sraddham tam eva vidadhamy aham // (7.21) Cf. yad yad dhiya to urugaya! vibhavanti tat tat vapuh
pranayase sad anugrahaya // (BhP 3.9.11).
For otherwise, the supreme God, who is basically transcendent and
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formless, would forever remain beyond the reach of people and be
estranged from their religious emotion (cf. BhG 12.5). Therefore, it is
admitted in the Samhitas that through meditation or imagination, niskala
39 40
Visnu becomes sakala, or Avyakta reaches vyakti - bhava, and that Adhoksaja can be directly seen (pratyaksa - stha, JS 1.70) by human
means (pramanat sthitah, JS 4.112). In order to facilitate this
medita-tion one is urged to listen in earnest to stories of Visnu, which religious custom is to deepen the devotion to God and is still popularly seen today, called as "Hari - Katha. " This devout attention to the tales of God is
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regarded as one of the important factors of bhakti.
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It is through His grace that God assumes various forms or bodies and
38. AS 44.31, PS 23.51, 24.27, 29.26. 39. PauS 20.22, JS 33.53, VS 18.58. 40. MBh 12.330.57---8. Cf. PauS 26.9 & 11.
41. PS 4.74 (cf. VS 4.61). For visnu-katha, see MBh 12.331.4---8, 335.6, PS 27.27, VS 17.114, 22.28, H 1.54.79, 3.102.13-5y 103.2-3, 116.9, 132.95.6, BhP 10.1.13.6; vaisnavi katha, PS 8.40, 25.45. Cf. RV 1.156.2.
42. For the comparison to spha tika in this respect, see JS 4.109, 6.218, 10.86, 12.100, 13.165-7, 14.65 & 76, 15.206, PS 2.87-90, 3.16, 4.38, VS 4.11 & 54, 6.65 & 68, PMS 10.175-6.
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appears in this world, 43
primarily in order to aid the world:
lokopakara-siddhy-artham anekam rupam asthitah (PS 4.83)
and particularly to give hope to his worshippers; cf.,
asvasanaya jivanam yat tan murtikrtam mahah /
narayanah param brahma
(LT 17.7, AS 51.47-51,
cf. BhG 11.50)
As we have already examined, God in the Pancaratra possesses a perfect
personality, but it is a humanlike personality that is here exhibited in
perfection. Not only in this respect, but also with regard to His actual
forms, God is essentially like a human being. Thus our texts at times
specify human forms for God, e.g.,
suddha - samvinmayam tv evam vyakta - vigraham acyutam //
paurusena to rupena smartavyam sat - padaptaye /
(PauS 38.174-5)
suksmat sthulam idam jatam sariram by asya sadhanam /
devo 'pi sadrsas tasya sadhyo bhavitum arhati // (PS 24.32--3)
martya - mayi tanu (JS 1.63), purusakara (AS 27.29),
manu sya - rupa - samsthana (AS 44.26, cf. BhG 11.51),
rupam cedam paurusam dhyana-dhisnyam (BhP 10.3.28).
Furnished with both personal attributes and forms in this way, God
preserves a humane and emotional relation to men. That is to say, He
responds to the prayers of His devotees by granting His grace (e.g.,
PS 3.89-90,
LT 40.108, cf. BhG 11.44). It is this relation that lies
behind the rite of puja, in which He is an honored guest. It is also
sug-gested by the other comparison to a father, and so forth, as well as by
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the epithet jagad -guru, gurur gariyan (BhG 11.43), or gurur gurutamah
(JS 1.63).
The fundamental attitude of the Pancaratrikas to their God may be clear-ly seen in the following lines of the ParamaS:
na to rupam, na cakaro, nayudhani, na caspadam /
tathapi purusakaro bhaktanam tvam prakasase // (23.50, 29.25)
tasmad vidvan updsita na rupam paramarthikam // acyutasya paroksam tad iti kim tad anusmaret /
aupakarikam evasya rupam aradhayed budhah // (24.3--4)
murtiman eva pujyo 'sav, amurter na to pujanam /
karyartham murtayas tasya lokanugraha - hetavah // atah purusa - rupena kalpayitva tam acyutam /
abhyarcya paraya bhaktya siddhim gacchanti manavah // nirakare to devese narcanam sambhaven nrnam /
na ca dhyanam, na ca stotram, tasmat sakaram arcayet 11 akare to krta puja stutir va dhyanam eva va /
vidhina sastra - drs tena deva eva krta bhavet 11
(3.5---8; cf. 24.19ff., VS 29.55-8)
44. E.g., MBh 12.326.119, PauS 30.218, JS 1.17, PS 2.87, 3.82.
(X) For a list of the Abbreviations employed, see The Mikkyo Bunka [Quarterly Reports on Esoteric Buddhism] Vol.167, 1989, pp.93---89.
