Narada Puran Hindi audio book on Pocket FM (Thanks to Navya Sree N)
Naradeeya Purana
The Naradeeya Purana (Sanskrit: नारदीय पुराण, Nāradīya Purāṇa) or Narada Purana (Sanskrit: नारद पुराण, are two Sanskrit texts, one of which is a major Purana of Hinduism, while the other is a minor Purana (Upa Purana). Both are Vaishnavism texts, and have been a cause of confusion in Purana-related scholarship. To prevent confusion, some scholars sometimes refer to the minor Purana as Brihannaradiya Purana.
Unlike most Puranas that are encyclopedic, the Brihannaradiya text is focussed almost entirely on Vishnu worship, while the Naradiya text is a compilation of 41 chapters (20%) on Vishnu worship and rest of the chapters (80%) cover a wide range of topics including a large compilation of Mahatmya (travel guides) to temples and places along river Ganges, and neighboring regions.
Bhakti is a very special attitude. It is a rare kind of lifestyle. It requires tremendous guts, large-heartedness and purity of vision. Narada was an adventurer from long ago, who exemplified the qualities of a Bhakta. We have heard the famous quote – Beauty lies in the eyes of the Beholder. This is what Narada lived. (91) Here ends the tenth chapter of the first night in Narada Pancaratra on the Great Festival occasion. CHAPTER XI Sri Vyasa said.-Then, by the command of Brahma. Upavarhapa, the king of the Gandharvas, began to sing before the above assembly, the songs of Rasamahotsava (the great festivity of Rasa). Verses from the Narada-pancaratra have been quoted in the Bhakti-rasamtrasindhu (1.2.11 and 13), the Laghu-bhsgavatamrta (verse 147) and thirty-one times in the Hari-bhakti-vilasa. The principal subject matter of this literature is Sri Krsna and it contains various names, mantras, prayers and kavacas related to Sri Sri Radha Krsna.
The Naradiya Purana is notable for dedicating eighteen chapters on other Puranas, one entire chapter summarizing each major Purana. It is also notable for its verses extolling Buddha in chapter 1.2.
Manuscripts of nearly all the major Puranas acknowledge the existence of a major Purana named either Narada or Naradiya, suggesting it was an important text in Hindu history. Yet, unlike other Puranas which either appear in the major Purana or minor Purana lists, the Narada text appears in both lists. This caused significant confusion to 19th and early 20th century Indologists. The confusion was compounded by the fact that the content of the text manuscripts they found seemed to follow similar scope and focus, except that the Brihannaradiya Purana text with about 3,500 verses was slightly bigger than the other with about 3,000 verses.
Later discovered manuscripts and scholarship established that the Narada or Naradiya is the major Purana, Brihannaradiya is the Upa Purana. The Naradiya Purana consists of two bhagas (parts), with the first called Purvabhaga and second called Uttarabhaga. The Purvabhaga has four padas with the total of 125 chapters. The Uttarabhaga has 82 chapters, which embeds the Rukmangada-carita.
The Brihannarada Purana has no parts or padas, and a total of 38 adhyayas(chapters).
The Narada Purana texts, like other Puranas, exist in numerous versions, but with less variation than other Puranas. Wilson states that both texts are of likely recent composition, probably 16th or 17th century, because the five manuscripts he reviewed had verses mentioning certain events after Islamic invasion and control of the Indian subcontinent. The other unusual part of the manuscripts he examined, states Wilson, is that the descriptions of ritual worship of Vishnu in the text are 'puerile inventions, wholly foreign to the more ancient' ideas in Purana genre of Hindu texts.
Rajendra Hazra, in contrast, states that the core verses of the texts were likely first composed over various centuries, as follows: he dates the Vishnu bhakti focussed text Brihannarada Purana to the 9th-century; he places the first 41 chapters of Purvabhaga and the first 37 chapters of Uttarabhaga to have been composed before the 11th century; and, the rest he states is of likely a comparatively later origin. The Naradiya Purana, states Hazra, was likely composed after the Brihannarada Purana. It is unknown, adds Hazra, whether the extant manuscripts of the Narada Puranas are same as the 9th and 10th-century originals, but we know that the verses quoted in medieval Hindu Smriti texts with these texts cited as source, are missing from the currently surviving manuscripts.
![Narada Pancaratra English Pdf Narada Pancaratra English Pdf](/uploads/1/1/9/8/119853234/398024735.png)
Rocher states that the composition date of each Purana remains unclear. Dimmitt and van Buitenen state that it is difficult to ascertain when, where, why and by whom the major and minor Puranas were written:
As they exist today, the Puranas are a stratified literature. Each titled work consists of material that has grown by numerous accretions in successive historical eras. Thus no Purana has a single date of composition. (...) It is as if they were libraries to which new volumes have been continuously added, not necessarily at the end of the shelf, but randomly.
— Cornelia Dimmitt and J.A.B. van Buitenen, Classical Hindu Mythology: A Reader in the Sanskrit Puranas
The Padma Purana categorizes Naradiya Purana as a Sattva Purana (Purana which represents goodness and purity).[20] Scholars consider the Sattva-Rajas-Tamas classification as 'entirely fanciful' and there is nothing in this text that actually justifies this classification.
Brihannaradiya Purana
The Brihannaradiya Purana (also Brihannarada Purana) is focussed on the bhakti of Vishnu. It describes the festivals and ritual ceremonies of Vaishnavism. Many chapters of the text are part of Mahatmya glorifying river Ganges, pilgrimage and travel centers such as Prayag (meeting point of Yamuna and Ganges) and Banaras (the holy city of Hindus). The text also includes chapters on ethics and duties of Varna and Ashramas, vrata and summaries on Sanskara (rite of passage).
Narada Purana
The Narada Purana (also Naradiya Purana) follows the style of the Brihannaradiya Purana in the first 41 chapters of Purvabhaga, but the rest of the first part and second part are encyclopedic covering a diverse range of topics. The encyclopedic sections discuss subjects such as the six Vedangas, Moksha, Dharma, Adhyatma-jnana (monastic life), Pashupata philosophy, a secular guide with methods of worship of Ganesha, various avatars of Vishnu (Mahavishnu, Nrisimha, Hayagriva, Rama, Krishna), Lakshmana, Hanuman, goddesses such as Devi and Mahalakshmi, as well as Shiva. The text glorifies Radha as the one whose soul and love manifests as all Hindu goddesses.
The text's secular description and verse of praises are not limited to different traditions of Hinduism, but also other traditions. For example, chapter 1.2 extols Buddha. This contrasts with Kurma Purana which is disdainful of Buddhism without mentioning Buddha, but similar to the praise of Buddha in other major Puranas such as chapter 49 of the Agni Purana, chapter 2.5.16 of the Shiva Purana, chapter 54 of the Matsya Purana and various minor Puranas.
Chapters 92 through 109 of Purvabhaga are notable for summarizing the 18 major Puranas, one entire chapter dedicated to each. This has been an important benchmark in comparison studies, and as evidence that the Puranas were revised after the composition of Narada Purana, since the summary in these 18 chapters is significantly different than the extant manuscripts of the major Puranas. Other topics covered in the verses of Uttarabhaga include flora and fauna, food, music, dance, dress, jewelry, weapons and theories on war.
The Narada Purana also contains Rukmangadacarita, a legend of king named Rukmangada, whose belief in Vishnu is repeatedly tested by a temptress Mohini (a female avatar of Vishnu), one that became subject of plays and dance arts in Indian culture. After Rukmangadacarita, the text predominantly is a compilation of geographic Mahatmyas or travel guides for pilgrimage along river Ganges starting with Haridwar, through Banaras (Kashi) towards Bengal, and nearby regions such as Gaya in Bihar and Nepal.
Click on the links below for the Kannada translation of Naradeeya Purana by Doddaballapuram Vasudevacharya, published in 1946 under the Jayachamarajendra Grantharatnamala Series. This Purana was digitized through Sriranga Digital Technologies by Shri Yogananda, Professor of Mathematics, at Shri Jayachamarajendra College of Engineering, Mysore.
Click on the links below for the English translation of Narada Purana, published in 1950 by Motilal Banarasidas Publishers Private Limited, Delhi.
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Pāñcarātra are the VaishnavaSanskrit texts dedicated to worship of Narayana and form part of the Agamas.
Unlike Vaikhanasa tradition, the Pancaratric tradition of Agamas prescribe image worship in the place of rituals like Yajnas, mentioned in the Vedas. Agamas cover areas of worship inclusive of construction of the temples; the rules for installation and consecration of the deities; the methods of performing pujas in the temples; philosophy; recitation of mantras; worship involving figures or yantras; bhakti yoga; domestic rituals samskaras; rules of varṇāśrama-dharma and public festivals. Various Vaishnava traditions have different degree of adherence and various lists of texts included under the overall concept.
Contents
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History
Vishnu worshipers of today, represented in a wide spectrum of traditions, generally follow the system of Pancaratra worship. The concept of Nada and Nada-Brahman appear already in Sattvata Samhita or Sattvata Tantra and in Jayakhya Samhita, two texts considered most canonical of Pancaratra texts.
Ananda Tirtha the founder of Madhva line has written in his commentary on Mundaka Upanishad: [1] 'In Dvapara-yuga, Vishnu is exclusively worshiped according to the principles of the Pancaratra Scripture, but in this age of Kali-yuga, the Supreme Lord Hari is worshiped only by the chanting of his Holy Name.'
Jiva Gosvami had stated in his Paramatma Sandarbha, forming part of six principal Sandarbhas, or philosophical treateses of Gaudiya Vaishnavism, that, 'Seeing that the imperfect scriptures in the modes of passion and ignorance bring only a host of troubles, and also seeing that the original Vedas are very difficult to follow properly, and thus being very dissatisfied with both of these, the all-knowing scripture authors affirm the superiority of the Pancaratras, which describe the pure absolute truth, Narayana, and the worship of the Lord, which is very easy to perform.'[2] In the same Sandarbha Jiva Gosvami states[3] that god himself, Svayam Bhagavan, had spoken the Narada Pancaratra, which is accepted as a pramana by Gaudiya scholars.
The Pancharatra (pancha, five; ratra, nights) sect was one of the early traditions that developed into Vaishnavism, the worship of Vishnu. It probably dates to the last centuries before the Common Era. The name may derive from the Shatapatha Bramana XIII.6, where the god Narayana, the primordial and all-encompassing divinity, per-forms a special “five nights” sacrifice in order to transcend and encompass all beings. In later Vaishnavism Narayana became the name of the highest divinity; he was said to transcend Brahma, Shiva, and even Vishnu.
In the Pancharatra system, creation emerges through vyuhas (arrangements) of the manifestations of the godhead. Vasudeva, or Krishna, is the highest changeless god; Sankarshana is the Lord over all life; Pradyumna predominates over mind; and Aniruddha presides over ego. From Anirud-dha derives Brahma, who then creates the physical universe. From Vasudeva on down, each of the phases or forms of the godhead derives from the previous form. The doctrine in certain ways is reminiscent of the Christian trinity, whereby the one god takes on different aspects.
The Pancharatra doctrines were elaborated in several important texts. The Bhaktisutras of Shandilya were central. The Pancharatra Agamas specified the temple cult, iconography, and ritual; they are no longer extant. Important extant Pan-charatra texts are the Sasvatasamhita Ahirbudh-nya Samhita and the Ishvara Samhita, which deal primarily with worship rituals.
Vedic sacrificial worship, the earliest known phase of Hinduism, did not involve permanent structures (temples) or icons. Those features emerged only after a long process of development, and both the Shaivite and Vaishnavite traditions had to develop texts to explain and justify these innovations in Vedic terms. The Pancharatras were the primary agents that performed this task for Vaishnavism.
Divine Manifestation
During the 11th century AD Ramanuja, a founder of Sri Vaishnava traditions of Vaisnavism had established the Pancharatra system of Vaisnavism for his followers and refuted the philosophy of Adi Sankara. His philosophy of worship of Narayana was based on the pancaratric teachings.
Ramanuja taught that the deity absolute, Parabrahman, manifests in five possible aspects: Para, Vyūha, Vibhava, Antaryamin, and Archa. Living beings can interact with the divine through one or another of these five.
Para Manifestation[4]
The Para form is sometimes described as the first immanent manifestation of the Supreme Being.
The Para form is sometimes described as the first immanent manifestation of the Supreme Being.
Vyuha Manifestation
Vasudeva, characterized by the six gunas, is sometimes called the first Vyuha. From Vasudeva emanates Sankarshana in whom jnana and bala alone get manifested. From Samkarshana comes Pradyumna to whom belong aishvarya and virya. From Pradyumna emanates Aniruddha to whom shakti and tejas appertain.
As we have seen, the Pancharatra thinkers were very much particular in safeguarding and preserving the purity and unchanged nature of the transcendent Supreme Being. From that point of view, the chief merit, and hence its primary significance, is that it is such a process of emanation in which the Supreme Being remains unaffected and unchanged in all the five-fold manifestations.
Vasudeva, characterized by the six gunas, is sometimes called the first Vyuha. From Vasudeva emanates Sankarshana in whom jnana and bala alone get manifested. From Samkarshana comes Pradyumna to whom belong aishvarya and virya. From Pradyumna emanates Aniruddha to whom shakti and tejas appertain.
As we have seen, the Pancharatra thinkers were very much particular in safeguarding and preserving the purity and unchanged nature of the transcendent Supreme Being. From that point of view, the chief merit, and hence its primary significance, is that it is such a process of emanation in which the Supreme Being remains unaffected and unchanged in all the five-fold manifestations.
Avatara Manifestation
Closely connected with the doctrine of vyuhas, is the next manifestation of God, named as vibhava (manifestation) or avatar (descent). The only supreme being the pancharatra philosophers knew about was the Transcendent One, who was not in any way directly related to the world. Therefore, the Samhitas explicitly describe the avataras as either all springing from Aniruddha, or some from Vasudeva and the rest from the other three vyuhas. One should not be mistaken here in assuming that the Supreme Being himself takes avatara. This is a puranic conception. The Pancharatra Samhitas nowhere maintain that the Supreme Being, laying aside its transcendent, unmoving nature assumes these finite forms. This is impermissible by the premises of the system. The Supreme Being is merely a spectator with an attitude of passivity and indifference. It cherishes no attachment to the mundane world, and it is beyond its nature to do so.
Closely connected with the doctrine of vyuhas, is the next manifestation of God, named as vibhava (manifestation) or avatar (descent). The only supreme being the pancharatra philosophers knew about was the Transcendent One, who was not in any way directly related to the world. Therefore, the Samhitas explicitly describe the avataras as either all springing from Aniruddha, or some from Vasudeva and the rest from the other three vyuhas. One should not be mistaken here in assuming that the Supreme Being himself takes avatara. This is a puranic conception. The Pancharatra Samhitas nowhere maintain that the Supreme Being, laying aside its transcendent, unmoving nature assumes these finite forms. This is impermissible by the premises of the system. The Supreme Being is merely a spectator with an attitude of passivity and indifference. It cherishes no attachment to the mundane world, and it is beyond its nature to do so.
Antaryamin Manifestation
The fourth manifestation is the Antaryamin avatara, which is Aniruddha as the ‘Inner Ruler’ of all souls. It is a mysterious power seated in the ‘lotus of the heart’. Here again it should be noted that this is not a manifestation of the Supreme Being, but only of Aniruddha, one of the vyuhas.
The fourth manifestation is the Antaryamin avatara, which is Aniruddha as the ‘Inner Ruler’ of all souls. It is a mysterious power seated in the ‘lotus of the heart’. Here again it should be noted that this is not a manifestation of the Supreme Being, but only of Aniruddha, one of the vyuhas.
Archa Manifestation
The Pancharatra Samhitas, unlike Narayaniya, finally recognize the archa manifestation of God. An inanimate object (i.e. image of Vishnu), if duly consecrated according to the Pancharatra rites, acquires a miraculous power, and the Shakti of Vishnu descends into it. It is meant for the purpose of daily worship.
This archa worship is different from the pratima worship. In the latter the symbol is the locus, on which the devotee concentrates his thought. But no sooner the thought is centralized, than the locus soon gets out of his vision and no necessity thereof is felt. But in the archa worship, on the other hand, the devotee feels the very presence of God in it. And as such the inanimate image soon acquires a new meaning, becomes the object of love, of heart’s hankering and of the eye’s rest. This we find in the religion of the Alvars as well, who are the Tamil Vaishnava saints.
The Pancharatra Samhitas, unlike Narayaniya, finally recognize the archa manifestation of God. An inanimate object (i.e. image of Vishnu), if duly consecrated according to the Pancharatra rites, acquires a miraculous power, and the Shakti of Vishnu descends into it. It is meant for the purpose of daily worship.
This archa worship is different from the pratima worship. In the latter the symbol is the locus, on which the devotee concentrates his thought. But no sooner the thought is centralized, than the locus soon gets out of his vision and no necessity thereof is felt. But in the archa worship, on the other hand, the devotee feels the very presence of God in it. And as such the inanimate image soon acquires a new meaning, becomes the object of love, of heart’s hankering and of the eye’s rest. This we find in the religion of the Alvars as well, who are the Tamil Vaishnava saints.
![Pancaratra Pancaratra](/uploads/1/1/9/8/119853234/330196884.gif)
Cosmology
The Samhitas propound an elaborate and complicated process of creation with characteristic doctrines of three stages and six koshas (coverings or levels) of creation.
Six aspects of surrender in the Pāñcharātra
Surrender to god is one of the core teachings of Pancharatra. The six aspects are explained below in brief:
i) Atma-nikshepa or nyAsa - placing oneself completely and directly under God's care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.
ii) kArpaNya - This refers to absolute humility bordering on lowliness and honest awareness of one's own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).
iii) mahA-viSvAsa - irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is 'viSvAsa'. This by itself is capable of eradicating all sins.
iv) goptR - The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a'nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.
v) prAtikUlya-vivarjana - giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.
vi) AnukUlya-niScaya - The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger's responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).
Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:
'AnukUlyasya samkalpah prAtikUlyasya varjanam |
rakshishyatIti viSvAso goptRtva varaNam tathA ||
AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (Lakshmi Tantra 17, 59-61)
rakshishyatIti viSvAso goptRtva varaNam tathA ||
AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (Lakshmi Tantra 17, 59-61)
Thus the order of the limbs given in Lakshmi Tantra is: Anukūlya Samkalpam, Prātikūlya Varjanam, Mahā Viṣvāsam, Goptṛtva VaraNam, Atma Nikshepam, and kArpaNyam. In Ahribudhnya Samhitā, the order given is: Atma Nikshepam or Nyāsam, KārpaNyam, Mahā Viṣvāsam, Goptṛtvam, Prātikūlya Varjanam, and Anukūlya Sampakpam. Svāmi Deṣikan has addressed these confusions in his Nyāsa VimSati (Slokam 12), and concludes that those who know Prapatti Sāstra well agree that there are five anga-s to Prapatti, and the different positions taken in respect of the number and sequence of importance etc. of the aspects of Prapatti really say the same thing in the end (sarva vākya eka kaNThyam).
Atma Nikshepam or nyāsam is considered the main ingredient of Prapatti - the conviction that one's own effort in attaining Him will not bear fruit, and placing oneself directly under His care and giving up ownership of one's own protection or the benefits from any actions to Him. The other five are then the limbs for Nyāsa, that are of equal importance as conveyed to us by Svāmi Deṣikan. Thus, for performing surrender or Atma Nikshepa or Nyāsam, one needs absolute humility (KārpaNyam), Anukūlya Samkaplam, Prātikūlya Varjanam, etc.
Moksha
The attainment of the glorious and supreme feet of Viṣṇu (tad viṣṇoh paramam padam). Pancharatra texts were written before the philosophies of advaita and visishtadvaita were established and vary in regards to the nature of the soul after liberation. In general, the soul is seen as a portion of Laksmi (goddess) and remains forever next Narayana (god), liberation is therefore returning to the One.
Based on the Purusha Sukta (Rgveda 10.90) the Pañcaratra Agamas teach that God (Narayana or Vasudeva) manifests the whole world from one fourth of himself. Therefore three parts of the supreme are immortal nectar that can be attained by liberated beings. Modern Vaisnavism evolved from the Pancharatra and its theories.
Pañcaratra Texts
The Pañcaratra texts are samhitas and tantras which both classify as Agama due to subject matter. The Agamas are predominantly divided into Saiva, Sakta and Vaishnava Agamas. The Vaishnava Agamas identify Brahman as Vasudeva. The Mahabharata subscribes to the Pancaratra philosophy in its Narayaniya section. The Vaishnava Agamas are: Pancharatra Agama and Vaikhanasa Agama. Some of the Samhita's are:
This list is mainly based on the list of the Sanskrit texts from the H. Daniel Smith Agama Collection, Cleveland, Ohio.
Of these Samhitas in Srirangam SriRanganatha Swamy temple 'SriParamesvara Samhita',a variant of paushkara samhita is followed and in practice.
In SriKanchipuram Varadaraja Swamy temple 'Sri Jayakhya Samhita' is followed and in practice.
In SriMelukote Cheluva Narayana Swamy temple 'Sri ISwara samhita' is followed and in practice.
In Tiruvellarai Sri Pundarikaksha Swamy Temple 'Sri Paadma Samhita' is followed and in practice.
In Tirukkudantai (kumbakONam) Aravamudhan Sarngapani is worshipped with 'Sriprasna samhita'. Rest of the places use pAdma samhita or its variants.
Gaudiya Vaishnavas follow Brahma Samhita and 'Naradiya Samhita'.
Narada Pancharatra English Pdf
Literature
Narada Pancaratra English Pdf Translator
- Aiyangar, Pandit M. Duraiswami, and Venugopalacharya, Pandit T. Sri Pancaratraraksa of Sri Vedanta Desika. The Adyar Library and Research Centre, Madras, India, 1996.
- Apte, Dr. P. P. (edited). Pauskara Samhita. Rashtriya Sanskrit Vidyapeetha, Tirupati Series No.54, Tirupati, India, 1991.
- Bhatt, Dr. S.R. The Philosophy of the Pancharatra. Ganesh and Company, Madras, India, 1968
- Gupta, Sanjukta. Laksmi Tantra, A Pancaratra Text. E.J.Brill, Leiden Netherlands 1972, reprint Motilal Banarsidass Publishers, Delhi, 2003.
- Krishnamacharya, Pandit V. (edited). Ahirbudhnya-Samhita of the Päncaräträgama (vol I and II). The Adyar Library and Research Centre, Madras, India, 1986.
- Matsubara, Mitsunori, Pancaratra Samhitas and Early Vaisnava Theology, Motilal Banarsidass, New Delhi, 1994.
- ---, Monotheistic Theory of the early Vaisnavas, Vyuha Theory in the Early Pancaratra, 1990.
- ---, The Formation of the Pancaratra's Theory of the Four Vyuhas, 1991.
- Otto Schrader, F., Introduction to the Pancaratra and the Ahirbudhnya Samhita, Adyar Library, Madras 1916. Second edition 1973.
- Rangachar, S., Philosophy of Pancaratras, Sri Devi Prakashana, Mandya (Karnatak) 1991.
- Rao, S.K. Ramachandra. The Ägama Encyclopedia: Päncharäträgama. Volume IV, Sri Satguru Publications, Delhi, India, 2005.
- Sarma, Pandit K. Ramachandra (edited). Pauñkarägama. The Adyar Library and Research Centre. Madras, India, 1995.
- Siddhantashastree, Rabindra Kumar. Vaisñavism Through the Ages. Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, 1985.
- Sutton, Nicholas, Religious Doctrines in the Mahabharata, Motilal Banarsidass, New Delhi 2000.
- tirumanjanam, the sahasra kalasa abhishekam,'http://www.srihayagrivan.org/ebooks/076_sk.pdf'
References
- ^dvapariyair janair visnuh pancaratrais ca kevalam kalau tu nama-matrena pujyate bhagavan harih
- ^Paramatma sandarbha, Annucheda 17.
- ^pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam
- ^Bhatt, Dr. S.R. The Philosophy of the Pancharatra, page 38-41
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