PA.

 The Pancharatra theology developed over time. It presents a dualistic theory on how creation manifested from a godhead, as the Purusha-Prakriti and as the masculine-feminine manifestations of the divine. It states that the creation emerged through vyuhas (arrangements). In the beginning, states Pancharatra doctrine, there was only Vāsudeva-Krishna (Vishnu-Narayana, Vāsudeva literally means "indwelling deity") as the highest changeless god. It arranged into Saṅkarṣaṇa (Balarama) as the lord over all life, then Pradyumna creating mind, and Aniruddha as ego (ahamkara). Thereafter, Brahma emerged from Aniruddha who created the empirical universe. Thus, the divinity was and is everywhere in Pancaratra, but in different aspects, one form or phase emerging from the previous.

During the 11th century CE Ramanuja, a founder of Sri Vaishnava traditions of Vaisnavism had established the Pancharatra system of Vaisnavism for his followers. 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, Vyuha, Vibhava, Antaryamin, and Archa. Living beings can interact with the divine through one or another of these five:

• Para: the invisible, eternal supreme ;
• Vyuha: the invisible, impermanent supreme in form;
• Vibhava: also called the Avatharam, are the incarnations of the supreme in various yuga (eras in Hindu cosmology) such as the Dashavatara;
• Antaryamin: not directly perceptible but can be inferred, the aspect of supreme whose presence can be felt by the devotee;
• Archa: visible icon form, filled with symbolism, consecrated in temples or revered images inside home (Shalagrama, conch shell, festive decorations), a means to remember and meditate on the supreme.

To worship Lord in temples- The ancient civilization systematically developed cities, towns and villages according to the scriptures written with Vedic knowledge and build temples to consecrate the Idol of lord and prescribed the rules to worship, offering, to do festivals by bring people together from all walks of life with all civic sense. Interestingly, while doing festivals the scriptures insist clean environment and maintaining of medical, stay and food facilities for pilgrimage visit the festival.

The Vyuha-related Pancharatra theology is a source of the primary and secondary avatar-related doctrines in traditions of Hinduism, particularly Sri Vaishnavism. According to Barbara Holdrege, a professor and comparative historian of religions, the Pancharatra doctrines influenced both Sri Vaishnavism and Gaudiya Vaishnavism, albeit a bit different. In Sri Vaishnavism, Vishnu-Narayana is supreme, while Vāsudeva, Samkarsana, Pradyumna and Aniruddha are the four Vyuhas. In Gaudiya Vaishnavism, the Vyuha theory is more complex, Krishna (Vāsudeva) is "Svayam Bhagavan" (the ultimate or Para Brahman) who manifests as Vyuhas, and he along with Samkarsana, Pradyumna and Aniruddha are the Vyuhas and the Purusha-avataras of the material realm.

 in Srirangam Sri Ranganatha Swamy temple "Sri Paramesvara Samhita", a variant of paushkara samhita is followed and in practice.

In Sri Kanchipuram Varadaraja Swamy temple "Sri Jayakhya Samhita" is followed and in practice. In Sri Melukote Cheluva Narayana Swamy temple "Sri Ishwara 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".

The Pancharatra 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 are Pancharatra Agama and Vaikhanasa Agama and they conclude Brahman as Narayana or Vishnu. The Mahabharata subscribes to the Pancharatra philosophy in its Narayaniya section. Author Vishnulok Bihari Srivastava says, "Pancharatra has been discussed in the Narayanopakhyana section of Mahabharata. It has been mentioned that Narada had imbibed the essence of this tantra from the Sage Narayana. It has been accepted as part of Veda named Ekayana. As many as 215 Pancharatra Samhitas have been mentioned in Kapinjala Samhita".^[35] Given are a list of Samhitas, mainly based on the list of the Sanskrit texts from the H. Daniel Smith Agama Collection, Cleveland, Ohio:

• Agastya-Samhita
• Aniruddha-Samhita
• Ahirbudhnya Samhita
• Brihat-Brahma-Samhita
• Isvara-Samhita
• Kapinjala-Samhita
• Gautama-Samhita
• Citrasikhandi-Samhita
• Jayakhya-Samhita
• Jayottara-Samhita
• Nalakubara-Samhita
• Naradiya-Samhita
• Pancaprasna-Samhita
• Parama-Samhita
• Paramapurusa-Samhita
• Parasara-Samhita
• Padma-Samhita
• Paramesvara-Samhita
• Prakasa-Samhita
• Purusottama-Samhita
• Pauskara-Samhita
• Bharadvaja-Samhita
• Bhargava-Tantra
• Mayavaibhava-Samhita
• Markandeya-Samhita
• Laksmi Tantra
• Varaha-Samhita
• Vasistha-Samhita
• Visva-Samhita
• Visvamitra-Samhita
• Visnutattva-Samhita
• Visnu Tantra
• Visnu-Samhita
• Visvaksena-Samhita
• Vihagendra-Samhita
• Vrddha-Padma-Samhita
• Sriprasna-Samhita
• Sanatkumara-Samhita
• SattvatSamhita
• Shesha-Samhita
• Hayasirsa-Samhita

v t e Pāñcarātra system
	Vyūhas	Image	Attributes	Symbol		Direction	Face		Concept
Narayana Vishnu	Vāsudeva		Chakra Wheel Gadā Mace Shankha Conch	Garuda Eagle		East	Saumya (Placid/ benevolent)		Bala Strength
	Samkarsana		Lāṅgala Plough Musala Pestle Wine glass	Tala Fan palm		South	Simha Lion		Jṅāna Knowledge
	Pradyumna		Cāpa Bow Bāṇa Arrow	Makara Crocodile		West	Raudra Kapila		Aiśvaryā Sovereignty
	Aniruddha		Carma Shield Khaḍga Sword	Ṛṣya (ऋष्य) White-footed antelope		North	Varaha Boar		Śakti Power