Early Visnuism and Narayaniya Worship

Summary

This article continues an examination of the origins of Viṣṇu worship and the relationship between Viṣṇu and Nārāyaṇa in the Mahābhārata. The author begins by noting that the epic does not present Viṣṇu as a clearly defined sectarian deity; instead, he is identified with Śiva, Brahmā and other gods, reflecting the fluid theology of the time. Passages describe Viṣṇu taking on different forms and absorbing the deeds of other deities. The epic lists five sects—Saura, Śākta, Gāṇeśa, Śaiva and Vaiṣṇava—but also emphasises that Viṣṇu is the supreme object of worship. The author contrasts this general epic Viṣṇuism with the more systematic doctrine of the Bhagavad‑gītā and with the cultic practice found in the Nārāyaṇīya section of the Mahābhārata. The Nārāyaṇīya describes worship of Nārāyaṇa as the highest form of piety, introduces the concept of Ananta‑Śayana (Viṣṇu reclining on the serpent), and identifies Nārāyaṇa with the cosmic self. The author suggests that this section reflects a later theological development aimed at establishing a coherent Vaiṣṇava doctrine. The article analyses early sources that refer to Ekanṭins or Pāñcarātrikas—groups devoted exclusively to Viṣṇu—and notes that their scriptures, said to consist of a hundred thousand excellent ślokas, may be lost. It considers whether the Viṣṇu Purāṇa draws on these traditions. The author concludes that early Viṣṇuism was an inclusive, fluid cult blending with other religious traditions, while the Nārāyaṇīya and later Pāñcarātra texts mark a move towards a distinct Vaiṣṇava theology. The article emphasises that understanding this evolution requires comparative study of epic, Purānic and sectarian sources.