#padmapuran

Highly authentic and the Pancharaatra Aagamas specifically, are far more authentic and authoritative than any other systems of Aagamas. They are as authoritative and valid as the Vaidic texts.

As one may be aware, the Vaishnava aagamas are divided into four systems, among which the Vaikhaanasa (founded by Rshi Vikhaanasa) and the Pancharaatra (founded by Rshi Naaraayana, an avataara of Shri Vishnu) are the most prominent.

The Vaikhaanasa Aagamas are named and mentioned in the Vedas:

वैखानसं भवति । वैखानसा वा ऋषय इन्द्रस्य प्रिया आसँ ॥

-Taandya Mahaabraahmana of the Raanaayaneeya Shaakha of the Saama Veda

The Pancharaatra system, too has been named in the Shatapatha Braahmana and is also known as the ‘Ekaayana’ system, since it has been derived from the Vaidheya Shaakha of the Shukla-Yajurveda, which was also known as ‘Ekaayana’. Unfortunately, this entire Shaakha is currently lost.

पुरुषो ह नारायणोऽकामयत अतितिष्ठेयं सर्वाणि भूतान्यहमेवेदं सर्वं स्यामिति स एतम् पुरुषमेधम् पञ्चरात्रम् यज्ञक्रतुमपश्यत्तमाहरत्तेनायजत तेनेष्ट्वात्यतिष्ठत्सर्वाणि भूतानीदं सर्वमभवदतितिष्ठति सर्वाणि भूतानीदं सर्वम् भवति य एवम् विद्वान्पुरुषमेधेन यजते यो वैतदेवम् वेद ।​

-Shatapatha Braahmana, Khanda 13, Adhyaaya 6, Braahmana 1, Mantra 1

The Vaishnava philosophy, quite obviously, considers Bhagavaan Naaraayana alone to be Param Brahman. The highest abode or destination for all living entities is Parama Padam, the highest abode of Vaikuntha.

Unlike a few other philosophies, Vaishnavism considers Brahman to possess a divine and inconceivable form. He is not formless, since it is hinted in the Upanishads themselves,  As per Vaishnava Dharma, there are five levels of manifestations of Shri Hari

1. Para: Literally meaning “the Highest” or “Supreme”, this refers to Para Vaasudeva, the highest form of Shri Vishnu. He resides at ‘Paramapadam’ (literally meaning “the Highest/Supreme abode”). He is the Mula-Rupa or original/root form

2. Vyuha: These are four Vyuha forms acquired by Shri Vishnu, for the purpose of guiding devotees.

a Vaasudeva: The first Vyuha form, who resides at the Ksheera-Saagara and is visible to the devatas. He is identical to Para Vaasudeva 

b.Sankarshana: The Vyuha form who is the presiding devata of taamasa. He is also the origin of Shri Aadi Shesha and Shri Shiva 

c .Pradyumna: He is the third Vyuha form, who performs preservation

d. Aniruddha: He is the form of Shri Vishnu among the Trimurtis. Shri Brahmaa originates from a lotus on his navel.

3. Vibhaava: The various avataaras of Shri Vishnu, who appear from the Aniruddha Vyuha form.

4. Antaryaami: The form of Shri Vishnu, being present within the soul of all beings, as Paramaatma.

5. Archa: The energized deity in a temple, which is used as a means of worshiping Shri Vishnu.

The Pancharaatra Aagamas enable the worship of Bhagavaan Naaraayana through several mediums, such as water, fire, in a temple deity or even in one’s mind. The objective of the Pancharaatra philosophy is to provide moksha to all Vaishnavas, regardless of background, varna, sex, race, etc.

ऋग्वेदं भगवोऽध्येमि यजुर्वेदं सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यं राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ॥ ७.१.२ ॥

-Chhaandogya Upanishad, Prapaathaka 7, Khanda 1, Mantra 2

This mantra from the Chhaandogya Upanishad mentions ‘Ekaayana’ as one of the several important Shaastras. These words were said by Devarshi Shri Naarada. The context of Devarshi Naarada learning about the Vaishnava philosophy can be found In the Varaaha Puraana, where Bhagavaan Varaaha Himself says that the Pancharaatra Aagamas have been revealed by Him, and are the highest means to reach Him.

दिदं पञ्चरात्रं मे शास्त्रं परमदुर्लभम् । तद्भवान् वेत्स्यते सर्वं मत्प्रसादान्न संशयः ॥

वेादेन पञ्चरात्रेण भक्त्या यज्ञेन च द्विज । प्राप्योऽहं नान्यथा वत्स वर्षकोट्यायुतैरपि ॥

(Shri Varaaha said): “You will know in entirety this Pancharaatra Shaastra belongs to me, which is the highest means, and which is easy to follow, through my grace. There is no doubt about this. I am attainable by means of Vedas, Pancharaatra, as well as by devotion-filled worship. I am not attainable by any other means, even in crores of years.”

-Varaaha Puraana, Adhyaaya 66, Shlokas 17 and 18

The 18th shloka of this Adhyaaya, has been quoted by Shripaada Madhvacharya, in his Mundaka Upanishad bhaashya, Mundaka 1, Khanda 1, Mantra 5.

In fact, the Pancharaatra philosophy has been glorified in the Shaastras as the greatest authority and best philosophy to achieve the Highest goal, Paramaatma.

साङ्ख्यादीनां विरुद्धमतत्वमुक्त्वापञ्चरात्रस्य कृत्स्नस्य वक्ता नारायणः स्वयम्। ज्ञानेष्वेतेषु राजेन्द्र सर्वेष्वेतद्विशिष्यते ॥

"The entire Pancharaatra has been narrated by Shri Naaraayana Himself. This is the best among all other forms of knowledge, among Saankhya, (Yoga, Paashupata, etc.) O Raajendra!"

-Mahaabhaarata, Shaanti Parva, Adhyaaya 349, Shloka 68

This shloka has been quoted by:

Shripaada Madhvacharya, in the Mahaabhaarata Taatparya Nirnaya, Adhyaaya 2, Shloka 108

Shripaada Ramanujacharya, in the Shri Bhaashya, Adhyaaya 2, Paada 2, Sutra 43

Shripaada Jayateertha, in his Bhagavat Geeta Bhaashya, Adhyaaya 2, Shloka 39

इदं महोपनिषदं चतुर्वेदसमन्वितम् । सांख्ययोगकृतं तेन पञ्चरात्रानुशब्दितम् ॥

नारायंणमुखोदीतं नारदोऽश्रावयत्पुनः।

idam mahopanishadam caturveda samanvitam । sA'nkhya yoga kRtAntena pa'nca-rAtrAnuSabditam ॥

nArAyaNamukhyodItaM nArdOshrAvayatpunaH ।

-Mahaabhaarata, Shaanti Parva, Chapter 339, Shloka 112 (Kumbhakonam Edition, Chapter 348, Shlokas 62–63)

This shloka mentions that the Pancharaatra system is:

A Mahaa Upanishad

equivalent to a collection of the four Vedas and Saankhya Yoga.

There are several references throughout the Shaastras, that glorify the Pancharaatra:

The aforementioned mantra refers to the Yajna of five-nights performed by Shri Brahmaa, for Shri Vishnu, to procure jnaana of the Pancharaatra philosophy.

purANaiSca vedaiSca pA'ncarAtraistathaiva ca । dhyAyanti yogino nityam kratubhiSca yajanti tam ॥

-Raamaayana, Uttara Kaanda, Chapter 7, Shloka 16

sA'nkhyam yogam pA'ncarAtram vedAraNyakameva ca । j~nAnAnyetAni brahmarshe lokeshu pracaranti ha ॥

साख्यं योगः पाञ्चरात्रं वेदारण्यकमेव च । ज्ञानान्येतानि ब्रह्मर्षे लोकेषु प्रचरन्ति ह ॥ 12-359-1 ॥

-Mahaabhaarata, Shaanti Parva, Chapter 359, Shloka 1

Shripaada Madhvacharya, in the Mahaabhaarata Taatparya Nirnaya, quotes the following pramaanas from the Mahaabhaarata, for the glorification of the Pancharaatra aagamas:

ञानेष्वेतेषु राजेन्द्र साङ्ख्यपाशुपतादिषु । यथायोगं यथान्यायं निष्ठा नारायणः परः ॥

O King! The other shastras like Sankhya, Pashupata and others are acceptable only to the extent, where their statements are in accordance (to the Pancharaatra) and have been interpreted with the reference (of the Pancharaatra) to establish the Supremacy of Shri Naaraayana.

-Mahaabhaarata, Shaanti Parva, Chapter 337, Shloka 64 (quoted by Shripaada Madhvacharya, in the Mahaabhaarata Taatparya Nirnaya, Chapter 2, Shloka 109)

A varying version of this shloka can be found in the Kumbhakonam edition:

साङ्ख्यं योगः पाञ्चरात्रं वेदाः पाशुपतं तथा । ज्ञानान्येतानि राजर्षे विद्धि नानामतानि वै ॥

-Mahaabhaarata, Shaanti Parva, Chapter 359, Shloka 64

पाञ्चरात्रविदो ये तु यथाक्रमपरा नृप । एकान्तभावोपगतास्ते हरिं प्रविशन्ति वै ॥

Those eminent ones, who understand the Paancharaatra (Pancharaatra) and who through understanding the relative position of the Devas, thereby attain single-minded devotion, enter into Vaasudeva (i.e., obtain moksha).

-Mahaabhaarata, Shaanti Parva, Adhyaaya 359, Shloka 72 (Kumbhakonam Edition) (var. Adhyaaya 337, Shloka 67) (quoted in the MTN, Adhyaaya 2, Shloka 110, var. 103)

Therefore, it is shown here that the Pancharaatra system is far more superior to the other aagamas, such as Paashupata, and the other Darshana philosophies, such as Saankhya Yoga.

It is also sometimes known as the ‘Ekaayana’ system, as it is based on the ‘Ekaayana’ Shaakhaa of the Krshna-Yajur Veda.

The knowledge of the Pancharaatra system is also considered equivalent to that of the four Vedas.

तैरेकमतिभिर्भूत्वा यत्प्रोक्तं शास्त्रमुत्तमम् । वेदैश्चतुर्भिः समितं कृतं मेरौ महागिरौ ॥

This lofty Pancharaatra has been expounded unanimously, has been declared equal to the four Vedas on the great mountain Meru.

-Mahaabhaarata, Shaanti Parva, Adhyaaya 343, Shlokas 28–29 (Kumbhakonam Edition)

रिभिः स्वधर्मप्रमुखैर्युक्ता भक्तिरियं मुने । धर्म एकान्तिक इति प्रोक्तो भागवतद्र सः ॥ साक्षाद्भगवतः संगात्तद्भक्तानां च वेदृशाम् । धर्मो ह्येकान्तिकः पुम्भिः प्राप्यते नान्यथा क्वचित् ॥

"This path of bhakti is inclusive of three aspects. This is also known as ‘Ekaantika Dharma’ as well as ‘Bhaagavata Dharma’. One will be able to tread this path only by the association of the Bhagavaan Himself or by the association of His exclusive bhaktas. There is no other way to follow this path of ‘Ekaantika Dharma."

-Skanda Puraana, Vaasudeva Mahatamya, Adhyaaya 25, Shlokas 64–66

The objective of the Pancharaatra system is simple: to attain moksha, in our current birth itself and attain the highest abode of Vishnu (Parama Padam), regardless of birth, caste, disabilities, gender, etc. It says that devotion is the vital factor to attain moksha and can be done by any sincere devotee.

For this reason, this whole system was authored by Naaraayana Rshi. In fact, Rshi Shaandilya himself says that he was unsatisfied reading all the four Vedas, but he found spiritual satisfaction after reading the Pancharaatra Aagamas.