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Emanations of Sriman Narayana: Exploring Vishnu’s Avatars & Forms
Emanations of the Supreme Being, Sriman Narayana is discussed in this article. Lord Vishnu’s Parama-pada is Vaikuntha. There the Lord is seated in all glory on a beautiful throne. The colour of the deity is that of a blue lotus. He is clad in a yellow garment. The doctrine of Chaturvyuha is very ancient.
It is referred to in both the Mahabharata and the Puranas.
The Supreme Being Vasudeva is the first. He is so called because all beings, Brahma and others live in Him during Pralaya or because He lives in all beings. In Him, all the six divine qualities – Jnaana, Bala, Aishvarya, Virya, Shakti and Tejus are simultaneously manifest.
Pradyumna
During the process of creation, the Supreme Person is called Pradyumna. The divine qualities of Virya and Aishvarya are prominent in Him. He is the inner controller of all including Brahma. His knowledge of all righteousness is superb. It is He who presents Vedas to Brahma.
Aniruddha
During the process of preserving the creation, the Supreme Person is called Aniruddha. The divine qualities of Shakti and Tejus are prominent in Him. None can resist the divine activity of maintaining law and order. He is the inner controller of the Manus and others who are associated with Him during preservation.
Sankarshana
During the process of destruction, the Supreme Person is called Sankarshana. The divine qualities of Jnaana and Bala are prominent in Him. He is the inner controller of Rudra, Yama and others.
Vyuhantaras
The doctrine of Vyuha got a further extension in the Agama literature. Each member of the Chatur-Vyuha emanated into three other forms – referred to as Vyuhantaras.
- Emanations of Vasudeva are – Keshava, Narayana, and Madhava.
- Emanations of Pradyumna are – Trivikrama, Vaamana, Sridhara
- Emanations of Aniruddha are – Hrishikesa, Padmanaabha, Daamodara
- Emanations of Sankarshana are – Govinda, Vishnu, Madhusudhana
12 emanations – Sriman Narayana
These twelve emanations are said to be the divinities superintending the Sun in twelve months. The names of the twelve Sun deities are –
- Dhaataa,
- Aryamaa,
- Mitra,
- Varuna,
- Indra,
- Vivasvaan,
- Pusa,
- Parjanya,
- Amsa,
- Bhaga,
- Tvastaa and
- Vishnu.
The Sun is one but is adored under these names in the twelve months from Chaitra to Phaalguna respectively.
The twelve Vyuhantara forms and the parts of the body they control are given below.
Vyuhantara – Parts of the body controlled
- Kesava – Forehead
- Narayana – Lower abdomen (centre)
- Madhava – Chest
- Govinda – Front neck (centre)
- Vishnu – Lower abdomen (right)
- Madhusudhana – Right arm
- Trivikrama – Neck (right side)
- Vamana – Lower abdomen (left)
- Sridhara – Left arm
- Hrishikesha – Neck (left side)
- Padmanabha – Back (lower spinal )
- Damodara – Back (upper spinal)
- Vasudeva – Top of the Head
Since the human body is made out of 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 Vaishnava marks (Dvadasa urdhva-pundram) on the spots indicated, which externally display the Vyuhantara forms, the Lord is saluted by chanting the appropriate name with folded arms near the corresponding part of the body.
Having studied briefly about the Vyuhas of Lord Narayana, we may briefly study about the others – Vibhavas, Antaryamin and Archa.
Vibhavas
In a strict sense, an Avataara means a descent as its etymology shows. But the word is used to denote any of the three modes (manifestation, descent or birth) of the Lord contacting us in a tangible form. There is no binding on the Bhagavan of when He must assume an Avataara.
The purpose of an Avataara is threefold –
- (a) Protection of those who are noble in character.
- (b) Destruction of the wicked
- (c) the re-establishment of virtue.
Divine manifestation is twofold. (a) Primary (b) Secondary.
(a) Primary
The Primary or Swaroopa Avataara is that where the Lord Himself is acting as in the case of Lord Krishna. Here the divine contact is direct. People, who were fortunate to live through the life and times of Sri Krishna, could hear His voice, talk to Him and even touch Him.
(b) The secondary
Also called aavesaavataara is where He acts through some individual soul as in the form of Parashurama. Here the divine contact is indirect. It is said that the Lord Narayana does not assume any bodies born of men and women. On the other hand, the Lord manifests His eternal form which is made up of bliss and consciousness. This sort of manifestation of the Lord is said to be His birth, and nothing else.
Antaryamin
Prakruti and Jivas exist as His eternal and inseparable modes. God only wills the Srishti or projection of Prakruti into categories and their combinations. The shapes that these take depend on the Karma efficiencies of the Jivas involved in the cyclic process of time. God only provides the manifesting power. He is not responsible for the evil and sufferings involved in the creative process.
The diversification itself does not complete the creative process. The Supreme Brahman has to enter into each of these bodies. He is therefore the indweller of all including the Jivas. However, it should be remembered that the pains and enjoyment of the Jivas are solely due to their Karma. God is untouched by the bondage of Karma.
Narayana Sooktam gives a good description of Indweller. Antaryami Brahmana of the Brhadaranyaka Upanishad talks about the Sareera-Sariri (Body-soul) relationship. This runs partly as follows – “He who dwells in all beings but is within them, whom none of the beings know, whose body is all beings and who controls all beings from within. He is never seen but the Seer, He is never heard, but is the hearer…”
Archa Avatar (consecrated images)
When the image of God is installed and consecrated with sacred mantras, God in His boundless generosity and infinite love for His devotees enters into the image and makes it His real form. He does not just reside in the image but becomes the image itself. The concept of Archa avatar has a significant place in the Vaishnava tradition. It is also at the heart of the temple tradition in India.
This increases the accessibility or Saulabhya to an ordinary devotee. We have already discussed the categories into which the Archavatar has been divided.
Given below is a table that summarises the major aspects of the Vyuhas
