ShaḌguna (six gunās)

Paravāsudeva and the ShaḌguna (six gunās)

 

The Pāncarātra āgama system is also known as the sāttvatashāstra (belonging to sattva). Sattva commonly known as mode of ‘goodness’ is better understood as the visibility of these effects (not limited by these but can be used for approximation):

1.     Shoba – Splendour

2.     Vilāsa – Grace

3.     Mādhurya – Self-Possession

4.     Sthairya – Steadiness

5.     Gāmbhirya – Dignity, composure

6.     Lalitā – Elegance with charm

7.     Aūdārya – magnanimity

8.     Cāturya – beaming with intelligence

9.     Tejas – Brilliant aura / Shining

 

Pāncarātra āgama is all of the above and more. Pāncarātra āgama adopted vedic concept of rituals for forms of temple worship and festivals, paurānic concept of creation and philosophy from Upanishads. Therefore, the āgama is also known as siddhānta.

The Pāncarātra āgama (or Sāttvatashastra) is concerned with the direct method of worship of the Brahman (The Supreme Being – Lord Sriman Nārāyana) and hence is considered as the best of all systems. The Ultimate Reality within the Pāncarārtra system is Sriman Nārāyana with his consort Sri Lakshmi characterised by eternal bliss and free from all undesirable qualities.

आनन्द लक्षणं ब्रह्म सर्व हेय विवर्जितम्

ānanda lakshanam brahma sarva heya vivarjitam || (Jayakha and Pādma Samhita)

 

Creation

In Ahirbhudniya samhita (Ch. 46) it is explained that He is beyond the reach of all beings, out of His (karuna) compassion comes forth His first form called (sūkshma) Vāsudevā (In short, the holder of all vastu (Universe and beyond), therefore vāsudeva). He is said to have crystal like complexion in yellow garment, is seated in the heart of beings and seen by Catur mukha Brahmā as the highest form of Lord Vishnu light in meditation (….tad Vishno: paramam padam || verse 12, Chapter 2, Pādma Samhita).

From the sūkshama Vāsudeva emanates sthūla Vāsudeva aka Para vāsudeva and Nārāyana with four arms and in blue (nīla). Thus arise vyūha vāsudeva from who arises shankarshana, Pradyumna from shankarshana and Aniruddha arises from pradyumna. These four are said to constitute CaturBrahman (not the same as Catur mukha Brahmā/Lord Brahmā). Brahman is derived from the root brh meaning to be unlimited in nature, to ever increase in both nature of attributes and of essential nature – the Supreme/Ultimate Reality. And Brahmā means coming from that Brahman or Sriman Nārāyana.

Lakshmi is ever with Brahman. Lakshmi is the state of existence (bhava) and Narayana is the existent reality. The two together constitute Brahman according to Lakshmi Tantra. Sri is also called Shakti in Lakshmi Tantra of Pāncarātra āgama.

 

अपृथग्भूतशक्तित्वात् ब्रह्म अद्वैतं तदुच्यते

Aprtagbhūtashaktitvāt Brahma advaitam taducyate || (Lakshmi Tantra Chapter 2 verse 11)

The two are inseparable and one cannot exist without the other (Lakshmi Tantra chapter 2, verses 17 and 18). If Lakshmi is the Dharma then Nārāyanā is the Dharmin.

 

ShaḌguna – The Six Qualities

Whilst The Brahman (Lakshmi and Nārāyana together) has unlimited (auspicious) qualities and without even a shade of undesirable qualities, The Brahman is said to have six main qualities explained in Ahirbhudniya Samhita (Chapter 2, verses 56 to 60) and Lakshmi Tantra (Chapter 2 from verses 28):

1.     Jñāna – Non inert, Eternal and Self-Luminous

2.     Bala – Strength without fatigue

3.     Aishvarya – Lordship / activity that is unchecked and is not dependent on anything external to it

4.     Vīrya – Unchanging virility in spite of being the material cause

5.     Shakti – Potency that becomes the material cause

6.     Tejas – Splendour/Brilliance which is capable on inflicting defeat on others without any external assistance.

 

These six qualities link to the Taittirīya Upanishad – ānando brahmeti vyajānāt (Brighu valli) and in Sri Brahma sutra – tadgunasāratvātttu tadvyapadesha: prāgyavat (2/3/29).

The saḌguna appear when Lakshmi manifests – the six gunas are non-material in nature. As they appear they form the body of Vishnu who gets the name Vāsudeva (Ahirbhudniya Samhita verses 26 to 29 Chapter 5) and work in groups:

1.     Vishramabhūmi – Jñāna, aishvarya and shakti

2.     Sramabhūmi – Bala, vīrya and tejas.

The first three are given the name vishrama (as in vishrām – to rest) meaning whilst the second group is active the first group is dormant.

 

Pairing ShaḌguna

Each are now combined into pairs:

In Vāsudeva all six are active, in Shankarshana jñāna and bala are dominant, in Pradyumna aishvarya and vīrya are dominant and in Anniruddha Shakti and tejas. Each vyuha vigraha are represented so to explain their definitive purpose and are not to be seen as different from one another (Lakshmi Tantra).