SRIVAISHNAVISM - A CONSCISE STUDY - PART III

Five forms of Eshawara - Lord Vishnu According to Sri Vaishnava Agamas, Lord Vishnu has five forms(aspects or modes).They are Para, Vyuha, Vibhava, Antaryami and Arcavatara. In his treatise, the Srivachanabhusanam, Sri Pillai Lokacharya describes the five forms as follows: "Para form of the Lord is like the waters which surround the cosmos. Vyuhas are like the milky ocean. Vibhava forms are like flash floods. Antaryami is like the subsoil water. Archa form is like the water that oozes in small puddles on the banks of a river or the seashore." These are elaborated below:1. PARA: Para is the highest form of Vishnu found only in Sri Vaikuntha also called Nityavibhuti or Moksha, along with his consorts Sri, Bhumi and Nila and surrounded by Nityasuries, like Ananta, Garuda, Visvaksena and a host of Muktas(liberated souls). The Alvars have sung in great ecstasy about this beatific form of the Lord. The Para form is called Para Vasudeva or Sthula(gross)-Vasudeva with four arms, holding conch, disc, mace and lotus. Further, Sri Nadadur Ammal (Sri Vatsya Varadacharya) describes the Lord in Nitya-vibhuti as folows in his Paratvadi pancakastuti. "In beautiful Vaikuntham as bright as thousand suns, resides Sri Paravasudeva, incarnation of pure knowledge, one without impurity, full of Suddha satva with six gunas or qualities-Jnana, Bala, Aisvarya, Virya, Sakti and Tejas; Lord of Nityasuries holding conch and disc, shining with beautiful apparel and ornaments, served by Sri Devi, Bhu Devi and Nila Devi, resting happily on Ananta (Adisesa), I pray to Him." 2. VYUHA The Vyuhas are emanations from the above mentioned Para Vasudeva form, and are four in number, collectively called, Catur Vyuha Brahman. They are Vyuha Vasudeva(or simply Vasudeva), Sankarsana Pradyumna and Aniruddha. They are said to exercise different cosmic functions and principles, and control the activities of all living beings through jiva, manas and ahankara (soul, mind and ego) respectively. While the Vyuha Vasudeva form has all the six perfections (bhaga) jnana, bala, aisvarya, virya, sakti and tejas in full measure, the other three have two qualities each (Viz) FORM Sankarsana PREDOMINANT QUALITIES Jnana & Bala (Wisdom & Strength) PRESIDES OVER Jiva-Tattva (Life principle) INCHARGE OF Destruction WHAT HE GIVES Theoretical knowledge of the Agamas(mandates)

Pradyumna Aniruddha

Aisvarya & Virya (Lordship & Virlity) Sakti & Tejas (Power & Splendour)

Mano-Tattva (Mind principle) Ahankara (Ego)

Preservation Creation

Practice of the Agamas Fruits of following the Agamas

Even in the Vibhavas, these four Vyuhas correspond to Sri Krsn(Vasudeva) Balarama (Sankarsana) Pradyumna and Aniruddha; they are: Sri Krsna, His brother, His son through Rukmini and His grandson (Pradyuman's son) respectively. There is also another link between Vyuhas and Avataras. From the last of the Vyuhas Viz. Aniruddha, descend the Dasa Avataras. Further the above four Vyuhas give rise to another series of sub-vyuhas, (vyuhantaras) which preside over the different kinds of a sadhaka (Spiritual aspirant) according to the Agama Satras: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. Vasudeva - Kesava, Narayana, Madhava Sankarsana - Govinda, Vishnu, Madhusudana Pradyumna - Trivikrama, Vamana, Sridhara Aniruddha - Hrsikesa, Padmanabha and Damodara. The twelve Vyuhantara forms and the parts of the body they control are given below. Kesava - Forehead Narayana - Lower Abdomen(centre) Madhava - Chest Govinda - Front Neck (Centre) Vishnu - Lower Abdomen (right) Madhusudana - Righ arm Trivikrama - Neck (right side) Vamana - Lower Abdomen(left) Sridhara - Left Arm Hrisikesa - Neck (left Side) Padmanabha - Back (Lower spinal) Damodara - Back (upper spinal) Vasudeva - Top of the Head

Since the human body is made out Prakrti(matter) which also forms the body of the Lord, these Vyuhantara forms reside in the parts of the body noted against each form. Further, these forms are supposed to represent the twelve signs in the universe, corresponding to the twelve zodiacs. After wearing the Sri Vaisnava marks(Dvadasa urdhva-pundram) on the spots indicated which externally display the vyuhantara forms, the Lord is saluted by chanting the appropriate name with Anjali Mudra (folded arms) near the corresponding part of the body (anjalih parama mudra ksipram devaprasadini) 3. VIBHAVA Apart from the Vyuhas the Lord is said to assume various manifestations, from time to time, to protect the virtuous, punish the evil-doers(wicked) and re-establish Dharma. These manifestations are called Vibhavas, more popularly Avataras or descents into the world. The theory of Avatara finds a place in the Vedas eg. "ajayamano bahudha vijayate"(one who does not have birth at all., but appears or is born as several)"ekam sad vipra bahudha vadanti"(the reality is one, but the wise call it by various names). The Bhagavad Gita is the classical source for the theory of Avatara where Lord Krishna Himself says : Yada yada hi dharmasya glanir bhavati Bharatha Abhuythanam adharmasya tada atamanam srjamyaham.

Paritranaya Sadhunam vinasaya ca duskrtam Dharma samsthapanarthaya sambhavami yuge yuge" The well known avataras are 10 in number: Mathsya, Kurma, Varaha, Nrisimha, Vamana, (fish, tortise, boar, man-lion, dwarf), Parasurama, Sri Rama and Balarama , Sri Krishna and Kalki. (matsyah, kurma varahasca narasimhasca vamanah, ramo ramasca krsnah kalki janardanah). Srimad Bhagavatam mentions numerous avataras which include also other principal avataras like Kapila, Rahujit, Dattatreya, Nara-Narayana, Hari, Purusottama, Hayagriva etc 4. ANTARYAMI Antaryami or "Suksma Vasudeva" is the form in which the ultimate reality Lord Vishnu exists in a very subtle from, in the hearts of all living beings. Invisible and full of bliss, the Antaryami form is said to have two hands with crystal - like complexion dressed in yellow robes. "Antaryami" literally means one who controls from inside. In the Narayana Anuvaka of Taittiriya Upanisad (2-25/25-5-6-7) "antarbahisca tat sarvam vyapya narayanahsthitah Anantamavyayam kavigm samudre antam visva sambhuvam Padmakosapratikasam hrdayam capyathomukham Atho Nishthya vitastyam tu nabhyamupari tisthati Hrdayam tadvijaniyat vis visvasyayatanam mahat" It is stated that Narayana resides in that infinitesimal small place below the heart of every being shaped like an inverted lotus bud and appears to His devotees in a manner and form cherished by them, and with particular characteristics or qualities as worshiped by them. Smaller than the smallest and bigger than the biggest , the Lord resides both inside and outside of every individual or thing in the universe. Since the Antaryami form (aspect) of the Lord resides in the heart and yogis realise Him seated there, the form is also called "harda". As Antaryami, the Lord accepts manasika puja of the devotees, such as meditation, mental offering of sacred water, fruits, food etc. and mental salutations(Mangalsasanam). Such worship to the Antaryami form can be done by anyone at any place and at any time. Although residing in every being , the Antaryami has no relation or link with the actions or fruits thereof undertaken by these beings. At the time of the death of a person, Antaryami helps the souls to come out of the body through murdhanya nadi (top of the head) and escorts the soul to the Lords Abode viz. SriVaikuntham. 5. ARCAVATARA The fifth form of the Lord , Arcavatara or Image manifestation, is very easily accessible and visible to all. Since we cannot worship Para, Vyuha, Vibhava and Antaryami forms which can be only imagined or meditated upon and since they are beyond our reach, the Acaryas point out that Arcavatara alone suits us the most. In Arca form the Lord receives prayers from devotees and grants their prayers and blesses them; Saranagati or Prapatti or surrender is done to the Lord in the Arca form only. Though installed and made by human beings or sometimes existing from time immemorial(revealed by God Himself), the Image form of the Lord become divine, the moment it is installed or worshipped by the Acharyas, according to the rules laid down in the Agamas. It is full of perfection and is no longer a image of material nature. According to our preceptors the Supreme Lord not only pervades the Icon but also makes it His

Special Abode, transposing His true nature as the master of all, absolutely independent and above all wants. There are 108 sacred Places(108 Divya Deshas) where Alvars have sung in praise of Arca forms and realised Godhead. The poetic description of the Lord can be seen in the DivyaPrabandam which is the 4000 divine collection of hymns. Each of the Alvar held a particular Arca form as very dear to them and have sung copious verses in praise of that form. The Arca forms can be classified as follows : Svyamvakta - Arca forms revealed by God himself and not made by man; Egs: Lord Srinivasa at Tirupati, Lord Badrinarayana at Badrinath , Lord Ranganatha at Srirangam, Lord Boovarahaa at SriMusnam, Lord Thotadrinatha at Vanamaamalai., Lord Srihari at Salagramam., Lord Devaraja at Naimisaranyam, Lord Narayana at Puskaram.. The Saligramam worshipped at homes also come under this category. Daiva - In some places, the Devas or Celestials have installed Arcamurti of the Lord; Eg : Lord Krsna at Guruvayur installed by Guru the divine preceptor and Vayu, the wind god. Arsa - These are Arca forms installed by sages. Eg : The Uppiliappan temple near Kumbakonam. Manusa - These are idols installed by men and consecrated according to Agama Sastras. Abhimana - Eg: Lord Thirunarayana at Melkote, Lord Jaganatha at Puri.