Background

My original motivation for this exercise is to correlate Pancharatra siddhanta, as gleaned from Mahabharata with Sri Sankara and Sri Ramanuja Bhasyams of Brahma Sutra (2.2.42-45 - 4 verses). Below a few lines on Brahma Sutra section is given to the interested reader.

However, the main goal of this blog is to list the references to Pancharatra, in Mahabharata (esp the Vyuha doctrine). Additional discussions on Brahma Sutra position or the positions of the revered Bhasyakaaras on Pancharatra, is outside the scope of this blog.

Brahma Sutra Chapter II – Section 2

Adhikarana VII (Sutras – 42 – 45) : utpattyasaṅbhavādhikaraṇam..2.2.42

utpattyasambhavāt..2.2.42..
na ca kartuḥ karaṇam..2.2.43..
vijñānādibhāvē vā tadapratiṣēdhaḥ..2.2.44..
vipratiṣēdhācca..2.2.45..

Gist: Sri Sankara is mostly accepting of Pancharatra school, except on the point of origination of Jeeva (i.e. soul) as per Vyuha doctrine in Pancharatra. If such were the case, the individual soul would be non-permanent (by definition, since its born, so eventual abhAvam - extinction, would be inevitable) and (hence) there is no possibility of Mukti. He views first two verses are objections to Pancharatra and next two sutras as supporting clarifications, offered by Sri VyAsa. While Sri Ramanuja, views the first two as purvapaksha view (opponent view) and the next two sutras as supporting the Pancharatra view.

From the study of the Mahabharata references, I find that a reconciliation between Sri Sankara's view and Pancharatra itself, is possible.

This can be done by viewing the reference to emanations of Sankarashana (Jeeva) as a vivarta (an appearance). This would tally with Sri Sankara and also tally with what we study in MBH itself.

There is a scope for this "reconciliation", as per the following verse in MBH itself (see verses below and also section CCCXL (339 MN / 326 Cr) - 4.2 in blog post below)

12326043a māyā hy eṣā mayā sr̥ṣṭā yan māṁ paśyasi nārada

12326043c sarvabhūtaguṇair yuktaṁ naivaṁ tvaṁ jñātum arhasi

12326043e mayaitat kathitaṁ samyak tava mūrticatuṣṭayam

That form, which you behold of me, O Narada, is only Maya, of mine. I now appear to be endued with the attributes of all created things. You are not competent to know me (as I truly am, i.e. beyond gunas). (Hence) I have disclosed to you, duly my quadruple form.

The study of the views of the AchAryas and this "reconcilation" which I refer to above, may possibly appear in future blog post (nArayana sankalpam).

Notes:

(a) Wherever, I could find the verse in Critical edition, I have pasted them, else its from Kumbhakonam edition.

(b) The english translations are from Sri Kisari Mohan Ganguli (mostly) and in some cases MN. Dutt.

Here is the summary of the list of references. The actual references follow beneath.

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1. Direct Santi Parva References of word “Pancharatra”

1.1 SECTION CCCXXXVII (337 / MN 336)

"Bhishma said, 'Then upon the expiration of the great Kalpa, when the celestial Purohita Brihaspati was born in the race of Angiras, all the deities became very happy. The words, Brihat, Brahma, and Mahat all bear the same sense.

tairiShTaH pa~nchakAlaj~nairharirekAntibhirnaraiH .

bhaktyA paramayA yuktairmanovAkkarmabhistadA .. 12\-344\-51 (79540)

(K Edition)

.... Those men, endued with great devotion, possessed of hearts full of reverence, conversant with the ordinances laid down in the Pancharatra, were then worshipping the great deity with mind, word, and deed. 2 Without doubt, Hari appeared in that place whence the sound we heard arose. As regards ourselves, stupefied by His illusion, we could not see him.

https://www.sacred-texts.com/hin/m12/m12c036.htm

1.2 SECTION CCCXXXIX (339 / MN 338)

"Bhishma said, 'Arrived at the spacious realm called White Island, the illustrious Rishi beheld those same white men possessed of lunar splendour (of whom I have already spoken to thee)........

"Narada said, Salutations to thee, O God of gods, O you that art freed from all acts! .........

(Great Narada Stuthi – if interested please see this blog)

.........who is the origin of all sacrifices (viz., the Vedas), who is fire, who is the very heart of all sacrifices (viz., the mantras and hymns uttered in them), who is he that is hymned in sacrifices, who takes those shares of the sacrificial offerings that are presented to him, who is the embodiment of the five sacrifices, who is the maker of the five sections or divisions of time (viz., day, night, month, season and year), who is incapable of being understood except by those scriptures that are called Pancharatra,.......

https://www.sacred-texts.com/hin/m12/m12c038.htm

1.3 SECTION CCCXL (340 / MN 339)

"Bhishma said, 'Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada.......

.... "Bhishma continued, The holy and illustrious deity, of universal and immutable form, having said these words unto Narada, disappeared there and then. Narada also, endued with great energy, having obtained the high favour that he had solicited, then proceeded with great speed to the retreat called Vadari, for beholding Nara and Narayana.

12326100a idaṁ mahopaniṣadaṁ caturvedasamanvitam

12326100c sāṁkhyayogakr̥taṁ tena pañcarātrānuśabditam

12326101a nārāyaṇamukhodgītaṁ nārado ’śrāvayat punaḥ

12326101c brahmaṇaḥ sadane tāta yathā dr̥ṣṭaṁ yathā śrutam

"Bhishma continued, the holy and illustrious deity, of universal and immutable form, having said these words unto Narada, disappeared there and then. Narada also, endued with great energy, having obtained the high favor that he had solicited, then proceeded with great speed to the retreat called Vadari, for beholding Nara and Narayana. This great Upanishad, perfectly consist with the four Vedas, in harmony with Sankhya-yoga, and called by him by the name of the Pancharatra scriptures, and recited by Narayana himself with his own mouth, was repeated by Narada in the presence of many hearers in the abode of Brahman (his sire) in exactly the same way in which Narayana (while that great god had showed himself unto him) had recited it, and in which he had heard it from his own lips.

https://www.sacred-texts.com/hin/m12/m12c039.htm

1.4 SECTION CCCXLIX (349 – MN Dutt 348)

Janamejaya said, "The illustrious Hari becomes gracious unto them that are devoted to him with their whole souls. He accepts also all worship that is offered to Him agreeably to the ordinance........

..........Janamejaya said, "How can one that is fraught with the principle of change succeed in attaining to that Purushottama (the foremost of Purusha)? Do tell me all this, which is, no doubt, known to thee. Do you discourse to me also of Pravritti in due order."

Vaisampayana said,

"That which is the twenty-fifth (in the enumeration of topics as made in the Sankhya system) viz., when it becomes able to abstain entirely from acts, succeeds in attaining to the Purushottama which is exceedingly subtile, which is invested with the attribute of Sattwa (in its subtile form), and which is fraught with the essences symbolised by three letters of the alphabet (viz., A, U, and M).

12336076a evam ekaṁ sāṁkhyayogaṁ vedāraṇyakam eva ca (Cr Editon)

12336076c parasparāṅgāny etāni pañcarātraṁ ca kathyate

12336076e eṣa ekāntināṁ dharmo nārāyaṇaparātmakaḥ

12336077a yathā samudrāt prasr̥tā jalaughās; tam eva rājan punar āviśanti

12336077c ime tathā jñānamahājalaughā; nārāyaṇaṁ vai punar āviśanti

evamekaM sA~NkhyayogaM vedAraNyakameva cha (K Edition)

parasparA~NgAnyetAni pA~ncharAtraM cha kathyate .. 12\-358\-81 (80425)

eSha ekAntinAM dharmo nArAyaNaparAtmakaH .. 12\-358\-82 (80426)

yathA samudrAtprasR^itA jalaughA

stameva rAjanpunarAvishanti .

ime tathA j~nAnamahAjalaughA

nArAyaNaM vai punarAvishanti .. 12\-358\-83 (80427)

The Sankhya system, the Aranyaka-Veda, and the Pancharatra scriptures, are all one and the same and form parts of one whole. Even this is the religion of those that are devoted with their whole souls to Narayana, the religion that has Narayana for its soul.

As waves of the ocean, rising from the ocean, rush away from it only to return to it in the end, even so diverse kinds of knowledge, springing from Narayana, return to Narayana in the end.

I have thus explained to thee, O son of Kuru's race, what the religion of Sattwa is. If you behest competent for it, O Bharata, do you practice that religion duly. Even thus did the highly-blessed Narada explain to my preceptor,--the Island-born Krishna--the eternal and immutable course, called Ekanta, (ending in One) followed by the Whites as also by the yellow-robed Yatis. Vyasa gratified with Dharma's son Yudhishthira, imparted this religion to king Yudhishthira the just who was possessed of great intelligence. Derived from my preceptor I have also communicated it to thee! O best of kings, this religion is for these reasons, exceedingly difficult of practice. Others, hearing it, become as much confounded as you hast suffered thyself to be. It is Krishna who is the protector of the universe and its beguiler. It is He who is the destroyer and the cause, O monarch."

https://www.sacred-texts.com/hin/m12/m12c048.htm

1.5 SECTION CCCL (350 / MN 349)

12337001 janamejaya uvāca

12337001a sāṁkhyaṁ yogaṁ pañcarātraṁ vedāraṇyakam eva ca

12337001c jñānāny etāni brahmarṣe lokeṣu pracaranti ha

Janamejaya said, "The Sankhya system, the Pancharatra scriptures, and the Aranyaka-Vedas,--these different systems of knowledge or religion,--O regenerate Rishi, are current in the world. Do all these systems preach the same course of duties, or are the courses of duties preached by them, O ascetic, different from one another? Questioned by me, do you discourse to me on Pravrtti in due order!"

Continued in

https://www.sacred-texts.com/hin/m12/m12c049.htm

Vaisampayana continued, "I have thus narrated to thee, O monarch, the circumstances connected with the former birth of our revered preceptor, viz., Vyasa of unstained mind, as asked by thee. Listen to me once again.

There are diverse kinds of cults, O royal sage, that go by diverse names such as Sankhya, Yoga, the Pancharatra, Vedas, and Pasupati.

12337058 vaiśaṁpāyana uvāca

12337059a sāṁkhyaṁ yogaṁ pañcarātraṁ vedāḥ pāśupataṁ tathā

12337059c jñānāny etāni rājarṣe viddhi nānāmatāni vai

The promulgator of Sankhya cult is said to be the great Rishi Kapila. The primeval Hiranyagarbha, and none else, is the promulgator of the Yoga system. The Rishi ApAntaratamas is said to be the preceptor of the Vedas, some call that Rishi by the name of Prachina-garbha. The cult known by the name of Paasupatas was promulgated by the Lord of Uma, that master of all creatures, viz., the cheerful Siva, otherwise known by the name of Sreekantha, the son of Brahma.

12337063a pañcarātrasya kr̥tsnasya vettā tu bhagavān svayam

12337063c sarveṣu ca nr̥paśreṣṭha jñāneṣv eteṣu dr̥śyate

12337064a yathāgamaṁ yathājñānaṁ niṣṭhā nārāyaṇaḥ prabhuḥ

12337064c na cainam evaṁ jānanti tamobhūtā viśāṁ pate

12337065a tam eva śāstrakartāraṁ pravadanti manīṣiṇaḥ

12337065c niṣṭhāṁ nārāyaṇam r̥ṣiṁ nānyo ’stīti ca vādinaḥ

The illustrious Narayana is himself the promulgator of the cult, in its entirety, contained in the Pancharatra scriptures. In all these cults, O foremost of kings, it is seen that the puissant Narayana is the one sole object of exposition. According to the scriptures of these cults and the measure of knowledge they contain, Narayana is the one sole object of worship they inculcate. Those persons whose visions, O king, are blinded by darkness, fail to understand that Narayana is the Supreme Soul pervading the entire universe. Those persons of wisdom who are the authors of the scriptures say that Narayana, who is a Rishi, is the one object of reverent worship in the universe. I say that there is no other being like Him.

12337066a niḥsaṁśayeṣu sarveṣu nityaṁ vasati vai hariḥ

12337066c sasaṁśayān hetubalān nādhyāvasati mādhavaḥ

The Supreme Deity, called by the name of Hari, resides in the hearts of those that have succeeded (with the aid of the scriptures and of inference) in dispelling all doubts. Madhava never resides in the hearts of those that are under the sway of doubts and that would dispute away everything with the aid of false dialectics.

12337067a pañcarātravido ye tu yathākramaparā nr̥pa

12337067c ekāntabhāvopagatās te hariṁ praviśanti vai

They that are conversant with the Pancharatra scriptures, that are duly observant of the duties laid down therein, and that are devoted to Narayana with their whole souls, succeed in entering into Narayana.

12337068a sāṁkhyaṁ ca yogaṁ ca sanātane dve; vedāś ca sarve nikhilena rājan

12337068c sarvaiḥ samastair r̥ṣibhir nirukto; nārāyaṇo viśvam idaṁ purāṇam

12337069a śubhāśubhaṁ karma samīritaṁ yat; pravartate sarvalokeṣu kiṁ cit

12337069c tasmād r̥ṣes tad bhavatīti vidyād; divy antarikṣe bhuvi cāpsu cāpi

The Sankhya and the Yoga systems are eternal. All the Vedas, again, O monarch, are eternal. The Rishis, in all these systems of cult, have declared that this universe existing from ancient times is Narayana's self. Thou shouldst know that whether acts, good or bad, are laid down in the Vedas and occurrence in heaven and Earth, between the sky and the waters, are all caused by and flow from that ancient Rishi Narayana.

2. Direct Anusasana Parva References of word “Pancharatra”

2.1 SECTION CIII (103)

"Yudhishthira said, 'You hast discoursed to us on diverse kinds of gift, on tranquility of soul, on Truth, on compassion, on contentment with one's wedded wife, and the merits of gift. It is known to thee, O grandsire, that there is nothing whose puissance is superior to that of penances. It behooves thee to expound to us what constitutes the highest penances.'

........Grandsire Brahman, addressing Bhagiratha, said, 'How, O Bhagiratha, hast you attained to this region that is so difficult of attainment? Neither the deities, nor Gandharvas, nor human beings, O Bhagiratha succeed in coming here without having practised the severest austerities. How, indeed, hast you attained to this region?'

"Bhagiratha said, 'I used to make gifts of hundreds of thousands of gold coin unto the Brahmanas, observing the Brahmacharya vow all the while, it is not through the merit on those gifts, O learned one, that I have attained to this region. I performed the Ekaratra sacrifice for ten times, and the Pancharatra sacrifice for as many times. The Ekadasaratra sacrifice was performed by me eleven times. The great sacrifice of Jyotishtoma was performed by me a hundred times. It is not, however, through the merits of those sacrifices that I have attained to this region of felicity.......

https://www.sacred-texts.com/hin/m13/m13b068.htm

3. References to Vyuhas in Bheeshma Parva

3.1 Section LXV (65)

06061064a yad etat paramaṁ guhyaṁ tvatprasādamayaṁ vibho

06061064c vāsudeva tad etat te mayodgītaṁ yathātatham

06061065a sr̥ṣṭvā saṁkarṣaṇaṁ devaṁ svayam ātmānam ātmanā

06061065c kr̥ṣṇa tvam ātmanāsrākṣīḥ pradyumnaṁ cātmasaṁbhavam

06061066a pradyumnāc cāniruddhaṁ tvaṁ yaṁ vidur viṣṇum avyayam

06061066c aniruddho ’sr̥jan māṁ vai brahmāṇaṁ lokadhāriṇam

06061067a vāsudevamayaḥ so ’haṁ tvayaivāsmi vinirmitaḥ

06061067c vibhajya bhāgaśo ’’tmānaṁ vraja mānuṣatāṁ vibho

O Vasudeva, that which is thy supreme mystery, that, O Lord hath been sung by me through Thy grace. Having created the divine Sankarshana out of thy own Self by Thyself, you didst then, O Krishna, create Thyself as Pradyumna born of thyself. From Pradyumna you didst then create Aniruddha who is known as the eternal Vishnu. And it was Aniruddha who created me as Brahma, the upholder of the Universe. Created out of Vasudeva's essence I have, therefore, been created by thee. Dividing Thyself into portions, take birth, O Lord, among human beings.

4. References to Vyuhas in Santi Parva

4.1 SECTION XLVIII (48)

"Janamejaya said, 'How did the grandsire of the Bharatas, who lay on a bed of arrows, cast off his body and what kind of Yoga did he adopt?'

"Vaisampayana said, 'Listen, O king, with pure heart and concentrated attention, as to how, O tiger among the Kurus, the high-souled Bhishma cast off his body.....

...

In the Samans also, whose declarations are always true, you art regarded as Truth's self!

12047016c gr̥ṇanti satyakarmāṇaṁ satyaṁ satyeṣu sāmasu

12047017a caturbhiś caturātmānaṁ sattvasthaṁ sātvatāṁ patim

You are of quadruple soul. You are displayed in only the understanding (of all creatures). You art the Lord of those that are bound to thee in faith.

4.2 SECTION CCCXL (339 MN / 326 Cr) à Most important for Vyuha Emanations – Primary topic of discussion in Brahma Sutra Bhasyams of Sri Sankara and Sri Ramanuja.

"Bhishma said, 'Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada…. (Beginning verse)

12326034c na ca jīvaṁ vinā brahman dhātavaś ceṣṭayanty uta

12326035a sa jīvaḥ parisaṁkhyātaḥ śeṣaḥ saṁkarṣaṇaḥ prabhuḥ

Without again the entrance of the individual soul into the body, the mind living within it cannot cause it to move and act. He that enters the body is possessed of great power and is called Jiva. He is known also by other names, viz., Sesha and Sankarshana.

12326035c tasmāt sanatkumāratvaṁ yo labheta svakarmaṇā

12326036a yasmiṁś ca sarvabhūtāni pralayaṁ yānti saṁkṣaye

12326036c sa manaḥ sarvabhūtānāṁ pradyumnaḥ paripaṭhyate

He that takes his rise, from that Sankarshana, by his own acts, Sanatkumara, and in whom all creatures merge when the universal dissolution comes, is the Mind of all creatures and is called by the name of Pradyumna.

12326037a tasmāt prasūto yaḥ kartā kāryaṁ kāraṇam eva ca

12326037c yasmāt sarvaṁ prabhavati jagat sthāvarajaṅgamam

12326037e so aniruddhaḥ sa īśāno vyaktiḥ sā sarvakarmasu

From Him (i.e., Pradyumna), arises He who is the Creator, and who is both Cause and Effect. From this last, everything, viz., the mobile and immobile universe, takes its rise. This one is called Aniruddha. He is otherwise called Isana, and He is manifest in all acts. [1831]

12326038a yo vāsudevo bhagavān kṣetrajño nirguṇātmakaḥ

12326038c jñeyaḥ sa eva bhagavāñ (Rajendra) jīvaḥ saṁkarṣaṇaḥ prabhuḥ

That illustrious one, viz., Vasudeva, who is called Kshetrajna, and who is freed from attributes, should, O king of kings, be known as the powerful Sankarshana, when he takes birth as Jiva.[1832]

12326039a saṁkarṣaṇāc ca pradyumno manobhūtaḥ sa ucyate

12326039c pradyumnād yo ’niruddhas tu so ’haṁkāro maheśvaraḥ

From Sankarshana arises Pradyumna who is called 'He that is born as Mind.' From Pradyumna is He who is Aniruddha. He is Consciousness, He is Iswara (Supreme Lord).

12326040a mattaḥ sarvaṁ saṁbhavati jagat sthāvarajaṅgamam

12326040c akṣaraṁ ca kṣaraṁ caiva sac cāsac caiva nārada

12326041a māṁ praviśya bhavantīha muktā bhaktās tu ye mama

12326041c ahaṁ hi puruṣo jñeyo niṣkriyaḥ pañcaviṁśakaḥ

It is from me, that the entire mobile and immobile universe springs. It is from me, O Narada, that the indestructible and destructible, the existent and the non-existent, originates. They that are devoted to me enter into me and become emancipate. I am known as Purusha. Beyond action, I am the Twenty-fifth.

12326042a nirguṇo niṣkalaś caiva nirdvaṁdvo niṣparigrahaḥ

12326042c etat tvayā na vijñeyaṁ rūpavān iti dr̥śyate

12326042e icchan muhūrtān naśyeyam īśo ’haṁ jagato guruḥ

Transcending attributes (gunas), I am entire and indivisible. I am above all pairs of opposite attributes and freed from all attachments. This, O Narada, you will fail to understand. You behold me as endued with a form. In a moment, if the wish arises, I can dissolve this form. I am the Supreme Lord and the Preceptor of the universe.

12326043a māyā hy eṣā mayā sr̥ṣṭā yan māṁ paśyasi nārada

12326043c sarvabhūtaguṇair yuktaṁ naivaṁ tvaṁ jñātum arhasi

12326043e mayaitat kathitaṁ samyak tava mūrticatuṣṭayam

ahaM hi jIvasaMj~no vai mayi jIvaH samAhitaH .

maivaM te buddhiratrAbhUrddR^iSho jIvo mayeti vai .. 12\-347\-46 (79658)

ahaM sarvatrago brahmanbhUtagrAmAntarAtmakaH .

bhUtagrAmasharIreShu nashyatsu na nashAmyaham .. 12\-347\-47 (79659)

(These verses are missing in Critical Edition, hence from K Edition, they continue well in MN Dutt Chapter 39. The reason these become important is the word jeevasaMjno and Jeeva samAhitah ~ implying nArAyana is totality of all creation ~ an idea that gels well with VisistAdvaita Siddhanta)

KMG: I am, O Narada, the Doer, I am Cause, and I am Effect. I am the sum-total of all living creatures. All living creatures have their refuge in me. Let not the thought be thine that thou hast seen the Kshetrajna. I pervade all things. O Brahmana and am the Jiva-Soul of all creatures. When the bodies of all creatures, however, are destroyed, I am not destroyed.

....

12326066a eṣo ’haṁ vyaktim āgamya tiṣṭhāmi divi śāśvataḥ

12326066c tato yugasahasrānte saṁhariṣye jagat punaḥ

Assuming a form that is manifest, I dwell, at present, in the heavens. At the end of a thousand Yugas I shall once more with-draw the universe into myself.

12326066e kr̥tvātmasthāni bhūtāni sthāvarāṇi carāṇi ca

12326067a ekākī vidyayā sārdhaṁ vihariṣye dvijottama

Having withdrawn all creatures, mobile and immobile into myself, I shall exist all alone with knowledge only for my companion.

12326067c tato bhūyo jagat sarvaṁ kariṣyāmīha vidyayā

12326068a asmanmūrtiś caturthī yā sāsr̥jac cheṣam avyayam

After the lapse of ages, I shall again create the universe, with the aid of that knowledge. That which is my fourth form creates the indestructible Sesha. That Sesha is called by the name of Sankarshana.

12326068c sa hi saṁkarṣaṇaḥ proktaḥ pradyumnaṁ so ’py ajījanat

12326069a pradyumnād aniruddho ’haṁ sargo mama punaḥ punaḥ

12326069c aniruddhāt tathā brahmā tatrādikamalodbhavaḥ

12326070a brahmaṇaḥ sarvabhūtāni carāṇi sthāvarāṇi ca

Sankarshana creates Pradyumna. From Pradyumna I take birth myself as Aniruddha. I create (myself) repeatedly. From Aniruddha springs Brahma (Hiranyagarbha). The latter takes birth from Aniruddha's navel. From Brahma spring all creatures mobile and immobile. Know that Creation springs in this way repeatedly at the beginning of every Kalpa. Creation and destruction succeed each other even as sunrise and sunset in this world.

< Then Swami relates all the different incarnations and associated deeds that are to come forth>

karmANyaparimeyAni chaturmUrtidharo hyaham .

kR^itvA lokAngamiShyAmi svAnahaM brahmasatkR^itAn .. 12\-348\-54 (79743)

Endued with four forms, I shall, in this way, achieve many feats of great prowess, and attain at last to those regions of felicity created by me and honored by all the Brahmanas.

haMsaH kUrmashcha matsyashcha prAdurbhAvA dvijottama .

varAho narasiMhashcha vAmano rAma eva cha .

rAmo dAsharathishchaiva sAtvataH kalkireva cha .. 12\-348\-55 (79744)

Appearing in the forms of a swan, a tortoise, a fish, O foremost of regenerate ones, I shall then display myself as a varAha, then as a Nrusimha swami, then as a vAmana, then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha, then as Krishna the scion of the Sattwata race, and lastly as Kalki.

(Variant in Critical edition below)

12326093a karmāṇy aparimeyāni caturmūrtidharo hy aham

12326093c kr̥tvā lokān gamiṣyāmi svān ahaṁ brahmasatkr̥tān

12326094a haṁso hayaśirāś caiva prādurbhāvā dvijottama

Bheeshma says as follows : -

bhIShma uvAcha. 12\-348\-60x (6587)

evaM sa bhagavAndevo vishvamUrtidharo.avyayaH .

etAvaduktvA vachanaM tatraivAntardadhe punaH .. 12\-348\-60 (79749)

nArado.api mahAtejAH prApyAnugrahamIpsitam .

naranArAyaNau draShTuM badaryAshramamAdravat .. 12\-348\-61 (79750)

idaM mahopaniShadaM chaturvedasamanvitam .

sAMkhyayogakR^itaM tena pa~ncharAtrAnushabditam .. 12\-348\-62 (79751)

nArAyaMNamukhodItaM nArado.ashrAvayatpunaH .

brahmaNaH sadane tAta yathAdR^iShTaM yathAshrutam .. 12\-348\-63 (79752)

Bhishma continued, the holy and illustrious deity, of universal and immutable form, having said these words unto Narada, disappeared there and then. Narada also, endued with great energy, having obtained the high favor that he had solicited, then proceeded with great speed to the retreat called Vadari, for beholding Nara and Narayana. This great Upanishad, perfectly consist with the four Vedas, in harmony with Sankhya-yoga, and called by him by the name of the Pancharatra scriptures, and recited by Narayana himself with his own mouth, was repeated by Narada in the presence of many hearers in the abode of Brahman (his sire) in exactly the same way in which Narayana (while that great god had showed himself unto him) had recited it, and in which he had heard it from his own lips.

4.3 SECTION CCCXLV (345) – Salvation as per Pancharatra paradigm

12332001 naranārāyaṇāv ūcatuḥ

12332001a dhanyo ’sy anugr̥hīto ’si yat te dr̥ṣṭaḥ svayaṁ prabhuḥ

12332001c na hi taṁ dr̥ṣṭavān kaś cit padmayonir api svayam

"Nara and Narayana said, 'Deserving are you of the highest praise, and highly favored have you been, since you have beheld the puissant Narayana himself (in the form of Aniruddha). None else, not even Brahma himself who was sprung from the primal lotus, has been able to behold him.

...

12332013a ye hi niṣkalmaṣā loke puṇyapāpavivarjitāḥ

12332013c teṣāṁ vai kṣemam adhvānaṁ gacchatāṁ dvijasattama

The path that is theirs, O foremost of twice born, that are stainless and that are freed from both virtue and sin, is filled with auspiciousness and felicity.

12332013e sarvalokatamohantā ādityo dvāram ucyate

12332014a ādityadagdhasarvāṅgā adr̥śyāḥ kena cit kva cit

Aditya, who is the dispeller of the darkness of all the worlds, is said to be the door (to liberation). Entering Aditya, the bodies of such persons become consumed by fire. They then become invisible for after that they cannot be seen by anybody at any time.

12332014c paramāṇubhūtā bhūtvā tu taṁ devaṁ praviśanty uta

12332015a tasmād api vinirmuktā aniruddhatanau sthitāḥ

Reduced into invisible atoms, they then enter (Narayana in manifested form and residing in the middle of the region covered by Aditya) into the form of Aniruddha.

12332015c manobhūtās tato bhūyaḥ pradyumnaṁ praviśanty uta

12332016a pradyumnāc cāpi nirmuktā jīvaṁ saṁkarṣaṇaṁ tathā

12332016c viśanti viprapravarāḥ sāṁkhyā bhāgavataiḥ saha

Losing all physical attributes and being altogether and transformed into Mind alone, they then enter into Pradyumna. Passing out of Pradyumna, those foremost of regenerate persons, including both those that are conversant with Sankhya philosophy (it must mean jnAna mArga?) and those that are devoted to the Supreme deity (bhAgavatah), then enter Sankarsana who is otherwise called Jiva.

12332017a tatas traiguṇyahīnās te paramātmānam añjasā

12332017c praviśanti dvijaśreṣṭha kṣetrajñaṁ nirguṇātmakam

12332017e sarvāvāsaṁ vāsudevaṁ kṣetrajñaṁ viddhi tattvataḥ

After this, divested of the three primal attributes of Sattwa, Rajas, and Tamas, those foremost of twice-born quickly enter the ParamAtma also known as Kshetrajna and which itself transcends the three primal attributes (NirgunAtmakam). Know that Vasudeva is He, called Kshetrajna. Verily must you know that Vasudeva is the abode or original refuge of all things in the universe.

12332018a samāhitamanaskāś ca niyatāḥ saṁyatendriyāḥ

12332018c ekāntabhāvopagatā vāsudevaṁ viśanti te

Only they whose minds are concentrated, who are observant of all kinds of restraint, whose senses are controlled, and who are devoted to One, succeed in entering Vasudeva.

4.4 SECTION CCCXLVII (347) – reference to Four Forms

Vaisampayana said, 'Having heard these words of Nara and Narayana, the Rishi Narada became filled with devotion towards the Supreme Being.

Indeed, with his whole soul he devoted himself to Narayana....

Sauti continued...

(K edition)

asuravadhakarastapasAMnidhiH sumahatAM yashasAM cha bhAjanam (MN Dutt 346/19)

madhukaiTabhahA kR^itadharmavidAM gatido

bhayado makhabhAgaharostu sharaNaM sa te .. 12\-356\-17 (80245)

triguNo viguNashchaturAtmadharaH .. 12\-356\-18 (80246)

He is the receptable of all Tapas (Penances). He is possessed of great fame. He is the slayer of the Daityas known by the name of Madhu and Kaitabha. He is the ordainer of the ends that are attained to by persons acquainted with and observant of scriptural and other duties. He dispels the fears of all persons. He takes the foremost of those offerings that are dedicated in sacrifices. He is thy refuge and protection. He is endued with attributes. He is freed from attributes. He is endued with a quadruple form.

4.5 SECTION CCCXLIX (349) – Path(s) to Hari (Salvation as per Pancharatra paradigm - another reference)

12336001 janamejaya uvāca

12336001a aho hy ekāntinaḥ sarvān prīṇāti bhagavān hariḥ

12336001c vidhiprayuktāṁ pūjāṁ ca gr̥hṇāti bhagavān svayam

12336002a ye tu dagdhendhanā loke puṇyapāpavivarjitāḥ

12336002c teṣāṁ tvayābhinirdiṣṭā pāraṁparyāgatā gatiḥ

Janamejaya said, "The illustrious Hari becomes gracious unto them that are devoted to him with their whole souls. He accepts also all worship that is offered to Him agreeably to the ordinance. Of those persons that have burnt off their fuel (i.e. freed themselves from latent desires) and that are divested of both merit and demerit, that have attained the Knowledge as handed down from preceptor to preceptor

12336003a caturthyāṁ caiva te gatyāṁ gacchanti puruṣottamam

12336003c ekāntinas tu puruṣā gacchanti paramaṁ padam

Such persons always attain to that end which is called the fourth, viz., the essence of the Purushottama or Vasudeva, —through the three others. Those persons, however, that are devoted to Narayana with their whole soul, at once attain to the highest end.

12336004a nūnam ekāntadharmo ’yaṁ śreṣṭho nārāyaṇapriyaḥ

12336004c agatvā gatayas tisro yad gacchanty avyayaṁ harim

Without doubt, the religion of (single-minded) devotion seems to be superior and is very dear to Narayana. These, without going through the three successive stages (of Aniruddha, Pradyumna, and Sankarshana), at once attain to the immutable Hari.

12336005a sahopaniṣadān vedān ye viprāḥ samyag āsthitāḥ

12336005c paṭhanti vidhim āsthāya ye cāpi yatidharmiṇaḥ

12336006a tebhyo viśiṣṭāṁ jānāmi gatim ekāntināṁ nr̥ṇām

The manner in which those devoted to single-minded devotion to Hari attain Him, is more special, that that attained by Brahmanas (i.e. Non SanyAsins), who, attending to due observances, study the Vedas with the Upanishads according to the rules laid down for regulating such study, and by those that adopt Yatis Dharma (SanyAsa).

12336008 vaiśaṁpāyana uvāca

…

12336053a ekavyūhavibhāgo vā kva cid dvivyūhasaṁjñitaḥ

12336053c trivyūhaś cāpi saṁkhyātaś caturvyūhaś ca dr̥śyate

Vaisampayana said "...Some persons adore Narayana as possessed of only one form, viz., that of Aniruddha. Some adore Him as endued with two forms, viz., that of Aniruddha and Pradyumna. Some adore Him as having three forms, viz., Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and Vasudeva.

12336054a harir eva hi kṣetrajño nirmamo niṣkalas tathā

12336054c jīvaś ca sarvabhūteṣu pañcabhūtaguṇātigaḥ

Hari is Himself the Kshetrajna (Self as the knower of body-mind complex). He is without parts (being of the nature of pure consciousness). He is the Jiva in all creatures, transcending the five primal elements.

12336055a manaś ca prathitaṁ rājan pañcendriyasamīraṇam

12336055c eṣa lokanidhir dhīmān eṣa lokavisargakr̥t

He is the Mind, O monarch, that directs and controls the five senses. Endued with the highest intelligence. He is the Ordainer of the universe, and the Creator thereof.

12336056a akartā caiva kartā ca kāryaṁ kāraṇam eva ca

12336056c yathecchati tathā rājan krīḍate puruṣo ’vyayaḥ

He is both active and inactive. He is both Cause and the Effect. He is the one immutable Purusha, who sports as He likes, O king.

12336057a eṣa ekāntidharmas te kīrtito nr̥pasattama

12336057c mayā guruprasādena durvijñeyo ’kr̥tātmabhiḥ

Thus have I recited to thee the religion of desireless Devotees, O best of kings, incapable of being comprehended by persons of uncleansed souls but this I acquired through the grace of my preceptor.

12336057e ekāntino hi puruṣā durlabhā bahavo nr̥pa

Persons are very rare, O king, that are single-mindedly (heart and soul) absorbed in devotion to Narayana.

4.6 Section CCCLII (352): Nature of Action and Soul

12339001 brahmovāca

12339010c eko vāyur bahudhā vāti loke; mahodadhiś cāmbhasāṁ yonir ekaḥ

12339010e puruṣaś caiko nirguṇo viśvarūpas; taṁ nirguṇaṁ puruṣaṁ cāviśanti

Brahma Said,

The Wind is one, but it blows in diverse forms in the world. The great Ocean is the one parent of all the waters in the world seen under diverse circumstances. Divested of attributes, that one Purusha is the universe displayed in infinitude. Flowing from him, the infinite universe enters into that one Purusha again who transcends all attributes, when the time of its destruction comes.

12339011a hitvā guṇamayaṁ sarvaṁ karma hitvā śubhāśubham

12339011c ubhe satyānr̥te tyaktvā evaṁ bhavati nirguṇaḥ

By renouncing off the consciousness of body and the senses, by casting off all acts good and bad, by casting off both (relative notions of) truth and falsehood, one succeeds in divesting oneself of attributes.

12339012a acintyaṁ cāpi taṁ jñātvā bhāvasūkṣmaṁ catuṣṭayam

12339012c vicared yo yatir yattaḥ sa gacchet puruṣaṁ prabhum

The person who realizes that inconceivable Purusha and comprehends his subtle existence in the quadruple form of Aniruddha, Pradyumna, Sankarshana, and Vasudeva, and who, in consequence of such comprehension, attains to perfect tranquility of heart, succeeds in entering into and identifying oneself with that one auspicious Purusha.

12339013a evaṁ hi paramātmānaṁ ke cid icchanti paṇḍitāḥ

12339013c ekātmānaṁ tathātmānam apare ’dhyātmacintakāḥ (jnAnacintakah)

Some persons possessed of learning speak of him as the supreme soul. Others regarded him as the one soul. A third class of learned men describe him as the soul.

12339014a tatra yaḥ paramātmā hi sa nityaṁ nirguṇaḥ smr̥taḥ

12339014c sa hi nārāyaṇo jñeyaḥ sarvātmā puruṣo hi saḥ

12339014e na lipyate phalaiś cāpi padmapatram ivāmbhasā

The truth is that he who is the Supreme Soul is always devoid of attributes (Nirguna). He is Narayana, the Self of all (the one Being on which all duality appears) and he is the one Purusha. He is never affected by the fruits of acts even as the leaf of the lotus is never drenched by the water one may throw upon it.

12339019c ahaṁ brahmā ādya īśaḥ prajānāṁ; tasmāj jātas tvaṁ ca mattaḥ prasūtaḥ

12339019e matto jagaj jaṅgamaṁ sthāvaraṁ ca; sarve vedāḥ sarahasyā hi putra

12339020a caturvibhaktaḥ puruṣaḥ sa krīḍati yathecchati

12339020c evaṁ sa eva bhagavāñ jñānena pratibodhitaḥ

12339021a etat te kathitaṁ putra yathāvad anupr̥cchataḥ

12339021c sāṁkhyajñāne tathā yoge yathāvad anuvarṇitam

I am that Brahman, the primeval Master of all creatures, have come into being from Him and you have sprung from Me. From Me have flowed the universe with all its mobile and immobile creatures, and all the Vedas, O son, with their mysteries. Divided into four portions (viz., Aniruddha, Pradyumna, Sankarshana, and Vasudeva), He sports as He pleases. That illustrious and divine Lord is even such, awakened by His own knowledge. I have thus answered thee, O son, according to thy questions, and according to the way in which the matter is expounded in the Sankha system and the Yoga philosophy."

KMG Foot Notes (interesting)

140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The four names under which the Supreme Being is adored by the faithful are Vasudeva, Sankarsana, Pradyumna, and Aniruddha.

1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all, without beginning is Vasudeva. From Vasudeva is Sankarshana. From Sankarshana is Pradyumna. From Pradyumna is Aniruddha.

1899. Vasudeva is called the Fourth because below Him is Sankarshana, Pradyumna, and Aniruddha.

1900. What is stated in these two verses is the difference between the ends of those that rely on Knowledge, and those that are devoted to Narayana with their whole souls. The former attains to Vasudeva, it is true, but then they have to pass gradually through the three others one after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter, however, at once attain to Vasudeva.

5. References to Vyuhas in Anusasana Parva

5.1 Section CXLIX (149): Vishnu SahasranAma

13135028c caturātmā caturvyūha

Caturātmā:

... He that is four-souled (in consequence of His four forms of Aniruddha, Pradyumna, Sankarshana and Vasudeva). He that is known by four forms (as above),

Sri Sankara Bhasyam: He has four manifestations during evolution. The Vishnu Pr. (1-22) says : " Brahma, Daksha, and others, time, and all creatures are the (four) energies of Hari which are the causes of creation. Vishnu, Manu and others, time, and all creatures are the four) energies of Vishnu for protection. Rudra, the destroying fire, death, and all creatures are the four energies of JanArdana for universal dissolution.

Caturvyūha

Sri Sankara Bhasyam: Sri Vyasa says : "JanArdana, of excellent fame, manifests himself in four forms, Vasudeva, etc. (Vasudeva, Sankarshana, Pradyumna and Aniruddha) and carries on creation, etc."

Later this nAma repeats in VS (as # 767) ~ Having four Vyuhas (Caturvyūha).

(This time BhagavAn BhasyakAra says : - )

Sri Sankara Bhasyam: The four Vyuhas or persons as mentioned in the (Aitareya Up) are : " The person in the body, the person in the Chandas, the person in the Vedas, and the Great Person"

sareerapurushaschhandahpurusho vedapurusho mahaapurushah – Ait Up 3.2.8

765. Four-formed (Chaturmurtih).

Sri Sankara Bhasyam: The four forms are VirAt, SutrAtma, Avyakrita, and Tureeya ; or he who has white, red, yellow and dark-blue colored bodies.

5.2 Section CLVIII (158)

13143037a viśvāvāsaṁ nirguṇaṁ vāsudevaṁ; saṁkarṣaṇaṁ jīvabhūtaṁ vadanti

13143037c tataḥ pradyumnam aniruddhaṁ caturtham; ājñāpayaty ātmayonir mahātmā

The abode of the universe and transcending all attributes, this Krishna is Vasudeva. When He becomes Jiva He comes to be called Sankarshana. Next, He transforms Himself into Pradyumna and then into Aniruddha. In this way, the high-souled Krishna, who has Himself for His origin divides (or displays) Himself in fourfold form.

6. References to Vyuhas in Ashvamedha Parva

Ashvamedha Parva, Yudhishthira asks Bhishma. (Sri Sarvepalli Radhakrishnan’s book on Brahma Sutras – the philosophy of life, page 393 – while discussing utpattyasambhavAt adhikaranam – 2.2. 42, mentions the following sloka in foot note)

K Edition verses close to the one’s mentioned above.

puruShaM cha tataH satyamatyutaM cha yudhiShThira .. 14\-104\-86 (96062)

aniruddhaM cha mAM prAhurvaikhAnasavido janAH .

anye tvevaM vijAnanti mAM rAjanpA~ncharAtrikAH. 14\-104\-87 (96063)

vAsudevaM cha rAjendra saMkarShaNamathApi vA .

pradyumnaM chAniruddhaM cha chaturmUrtiM prachakShate .. 14\-104\-88 (96064)

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PancharAtra (Siddhanta) References in Mahabharata