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Narayana (, ) is one of the forms and epithets of Vishnu. In this form, the deity is depicted in yogic slumber under the Kshira Sagara, symbolising the masculine principle and associated with his role of creation. He is also known as Purushottama, and is considered the Para Brahman in Vaishnavism.
This definition is used throughout post-Vedic literature such as the Mahabharata and the Vishnu Purana. 'Narayana' is also defined as the ' Purusha', and 'Supreme Being who is the foundation of all men'.Harivansh, Adhyay 88 shlock 44, also, Manu Smruti 1:10 " The Law Code of Manu", Published by Oxford University Press, , page 11
L. B. Keny proposes that Narayana was associated with the Dravidian, and ultimately, the Indus Valley Civilisation, prior to his syncretism with Vishnu. To this end, he states that the etymology of the deity is associated with the Dravidian nara, meaning ‘water’, ay, which in Tamil language means "to lie in a place", and an, which is the masculine termination in Dravidian languages. He asserts that this is also the reason why Narayana is represented as lying on a Shesha in the sea. He quotes, "This Nārāyana of the Āryan pantheon seems to be the supreme being of the Mohenjo-Darians, a god who was probably styled Ān, a name still kept in Tamil literature as Āndivanam, the prototype of the historic Shiva".
As per texts like the Vishnu Purana, Bhagavata Purana, Garuda Purana, and the Padma Purana, Narayana is Vishnu himself, who incarnates in Dashavatara.
According to the Bhagavad Gita, he is also the "Guru of the Universe". The Bhagavata Purana declares Narayana as the Supreme Personality of Godhead, who engages in the creation of 14 worlds within the universe Brahma who is Deity of rajas-guna, himself sustains, maintains and preserves the universe as Vishnu by accepting sattva-guna.Narayana himself annihilates the universe at the end of Maha-Kalpa as Kalagni Rudra who is presiding deity of tamas-guna.
According to the Bhagavata Purana, Purusha Sukta, Narayana Sukta, and the Narayana Upanishad from the Vedas, he is the ultimate soul.
According to Madhvacharya, Narayana is one of the five of Vishnu, which are cosmic emanations of God, in contrast to his incarnate . Madhvacharya separates Vishnu's manifestations into two groups: Vishnu's vyuhas (emanations) and His avataras (incarnations). The Vyuhas have their basis in the , a sectarian text that was accepted as authoritative by both the Vishishtadvaita and Dvaita schools of Vedanta. They are mechanisms by which the universe is ordered, was created, and evolves. Narayana possesses the chatur-vyuha aspects of Vasudeva, Sankarshana, Pradyumna, and Aniruddha, who evolve one after the other in the development of the universe. In the Mahabharata, Krishna is also synonymous with Narayana and Arjuna is referred to as Nara. Vaisnavism Saivism and Minor Religious Systems, Ramkrishna Gopal Bhandarkar. Published by Asian Educational Services, p.46. The epic identifies them both in plural 'Krishnas', or as part incarnations of the earlier incarnations of Vishnu, recalling their mystical identity as Nara-Narayana. p61
Narayana (as Krishna) is also described in the Bhagavad Gita as having a universal form ( Vishvarupa) which is beyond the ordinary limits of human perception or imagination. "see the cosmic manifestation"
In the Narayana sukta, Narayana is essentially the supreme force and/or essence of all:
Narayana's eternal and supreme abode beyond the material universe is Vaikuntha, a realm of bliss and happiness called Moksha, which means the final or highest place for liberated souls, where they enjoy bliss and happiness for eternity in the company of the supreme lord. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Sometimes, Ksheera Sagara, where Narayana or Vishnu rests on Ananta Shesha in his reclining ananta shayana form, is also perceived as Vaikuntha within the material universe.
The Śruti texts mention Narayana as the primordial being who was present even when Brahma and Ishana (Shiva) were not present. He is conceived as the Supreme Soul in the texts.
Mahayana Buddhism elaborates on the character of this deity, where he is often called Nārāyaṇa (; ) or more rarely, Narasiṃha (納拉辛哈) and Vāsudeva (婆藪天). Literature often depicts him as a Vajradhara (金剛力士). He is present in the Womb Realm and is among the twelve guardian devas of the Diamond Realm. He is associated with Shravana in esoteric astrology. His queen consort is Nārāyaṇī. He is said to have been born from Avalokiteśvara's heart. The are sometimes described as having a firm vajra body like Nārāyaṇa.
The Yogācārabhūmi Śāstra describes him as having three faces with a greenish-yellow complexion. He holds a wheel in his right hand and rides upon a garuḍa. Chapter 6 of the Yiqiejing Yinyi explains that he belongs to the Kāmadhātu and is venerated for the acquisition of power. Chapter 41 adds that he has eight arms that wield various "Dharma weapons" ( dharmāyudha) with which he subjugates the asuras.
He appears as an interlocutor in several Mahayana sutras, including the Kāraṇḍavyūha Sūtra, Sarvapuṇyasamuccayasamādhi Sūtra and the Nārāyaṇaparipṛcchā Dhāraṇī.
He is also mentioned in several places in the Lalitavistara Sūtra, one of the Sutras that describe the life of Gautama Buddha. It is said that because the Buddha is "endowed with the great strength of Nārāyaṇa, he is called the great Nārāyaṇa himself."
The Chinese Manichaean manuscript Moni Guangfo, a syncretic religious text incorporating both Buddhist and Manichaean elements, considers Nārāyaṇa (p=Naluoyan) to be one of the Five Buddhas, with the other buddhas being Zoroaster, Śākyamuni, Jesus, and Mani.
The Padma Purana relates an episode where Narayana grants Rudra (Shiva) a boon. The destroyer deity seeks two boons. Firstly, he wishes to be the greatest of the devotees of Narayana, as well as bearing the reputation of the same throughout the world. Secondly, he desires the ability to offer salvation to whoever seeks refuge in him.
The prowess of Narayana is described in the Ramayana:
Ramanuja's prayer of surrender to Narayana in the Sharanagati Gadyam of the Tiruvaymoli was and is significant to his Sri Vaishnava adherents, as it became a model prayer for future generations. In this prayer, Ramanuja describes Narayana to be the "beloved consort of Lakshmi and of Bhumi and Niladevi". He is stated to reside in his abode of Vaikuntha, where he assumes the role of the creation, preservation, as well as the destruction of the universe. Narayana is extolled to be the same as the Ultimate Reality, Brahman. He is regarded to be the refuge of all creation, the master of spiritual as well as material entities, as well as the dispeller of the miseries of his devotees. He ends his prayer by saluting Narayana and his consort Sri, to whom he surrenders to his "lotus-like feet".
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