Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c10.s2.8

c10.s2.8

At the outset the author offers an explanation as to why the procedure of the different sacraments, described in the body of the work is often non-Smārta, why the Viṣṇu-mantras alone are chosen, why the worship of Viṣṇu only is encouraged in the rites, and why the worship of the Pitṛs (i.e. Śrāddha, etc.) is omitted. On the strength of the testimony of such works as the Nārāyaṇopaniṣad, he attempts to establish the supremacy of Kṛṣṇa over Brahmā, Śiva, Mahāviṣṇu (of Vaikuṇṭha) and Viṣṇu's different incarnations. He takes Kṛṣṇa, Nārāyaṇa and Viṣṇu as identical and shows, by quoting the Nārāyaṇopaniṣad, Mahābhārata, Bhāgavata and other works, that Nārāyaṇa not only comprises the whole universe but transcends it, and that all other gods are born of him at creation, live under his protection and enter into him during Mahāpralaya. Nārāyaṇa is, therefore, the only eternal lord deserving worship even from Brahmā and others. He is identified with Brahman, but he can be realised by those who are initiated into his worship by worthy preceptors (Sad guru). Thus, the initiated Yogins, desiring Sāyujya, attain Avyaya Viṣṇu; those desiring Sārūpya attain Parama Viṣṇu; those desiring Sālokya attain Pada Viṣṇu (i.e., Vaikuṇṭha); and those desiring Sāmnidhya attain Para Viṣṇu (i.e. the state of his Attendants).