रूपमण्डन एवं देवमूर्त्ति-प्रकरणम् (मण्डन सूत्रधार - प्राचीन मूर्तिकला एवं देव-प्रतिमा लक्षण सटीक)

[ 32 ] (1) The Hayacirsa Tantram, which is the first and original book of the Pancharatra School, (2) the Trailokya Mohan Tantram, (3) the Baibhabum Tantram, (4) the Pouskaram Tantram, (5) the Prahlad Tantram, (6) the Garga, (7) the Galabum, (8) the Naradiya Tantram, (9) the Sampracnum Tantram, (10) the Sandilya Tantram, (11) the Vaishvakam, (12) the Svatatum, (13) the Shounakum Tantram, (14) the Vashistam, (15) the Gayansagar Tantram, (16) the Shaimbhubam, (17) the Kapil Tantram, (18) the Tarksa Tantram, (19) the Nārāyanikum, (20) the Atrayaum, (21) the Narasinha Tantram, (22) the Anandaksa, (23) the Arun Tantram, (24) the Boudhayan Tantram, (25) the Arsam or the Bicvoktam tantram which is a synopsis of the preceding one—(2)." Inspite of the many imperfections that have crept in through ages, and the ignorant mis-interpretation resulting apparently It may be safely asserted here that Vaiṣṇavism owes its origin to this school of philosophy, which, with the aid of several subsequent accretions of an article of faith or practice from the sister schools, has determined the nature and formation of its namesake in modern times. Śaṅkarācārya once questioned the soundness and orthodoxy of the tenets of Pāñcarātra School, and even attempted to prove their incompatibility with the principles of the Vedas. (Vide Śārīraka-Bhāṣya,—2-2-43, 2-2-44 and 2-4-25). Rāmānuja, however, held a contrary view and quoted ślokas from the Mahābhārata and other tantras to show that not only the Pāñcarātra School embodies within itself the highest principles of Indian Spiritualism, but that it is quite in harmony with the revelations of the Vedas like the Sāṅkhya Philosophy which too was denounced by Śaṅkara on account of its heterodoxy :— सांख्यं योगः पञ्चरात्रं वेदाः पाशुपतं तथा । किमेतान्येकनिष्ठानि पृथङ्गिष्ठानि वा मुने ॥ एवमेकं सांख्यवेदां(?) वेदारण्यकमेव वा । परस्पराङ्गान्येतानि पञ्चरात्रन्तु कथ्यते ॥ सांख्यं योगः पञ्चरात्रं वेदाः पाशुपतं तथा । आत्मप्रमाण्येतानि न हन्तव्यानि हेतुभिः ॥