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

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(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 ॥