Beliefs & Restrictions

Worship of five deities as forms of one Brahman (panchayatana)

Core Tenets

Citation Formats

General Reference

Divinity Atlas. "Worship of five deities as forms of one Brahman (panchayatana)." Accessed August 30, 2026. https://divinity.interactivelion.com/beliefs-restrictions/worship-of-five-deities-as-forms-of-one-brahman-panchayatana.

APA Style

Divinity Atlas. (n.d.). Worship of five deities as forms of one Brahman (panchayatana). Retrieved August 30, 2026, from https://divinity.interactivelion.com/beliefs-restrictions/worship-of-five-deities-as-forms-of-one-brahman-panchayatana

BibTeX

@misc{divinityatlas-worship-of-five-deities-as-forms-of-one,
  author = {Divinity Atlas},
  title = {Worship of five deities as forms of one Brahman (panchayatana)},
  year = {2026},
  url = {https://divinity.interactivelion.com/beliefs-restrictions/worship-of-five-deities-as-forms-of-one-brahman-panchayatana},
  note = {Accessed August 30, 2026}
}

Origin Attributed to Shankara in the eighth century, though thinly evidenced

Panchayatana puja is the Smarta practice of worshipping five deities together, Vishnu, Shiva, Devi, Surya and Ganesha, arranged with the worshipper's chosen deity at the centre and the others around it. The arrangement makes an argument: the deities are forms of one ultimate reality, Brahman, and choosing among them is a matter of temperament rather than of truth. Tradition attributes the practice to Shankara in the eighth century, though the historical basis for the attribution is thin. Smartas are Brahmin communities following the smriti literature, concentrated in south India, and the arrangement gave them a way to include the major sectarian devotions without adopting the exclusive claims of Vaishnavism or Shaivism. The tolerant pluralism often described as characteristically Hindu owes a good deal to this Smarta formulation and is not equally representative of all traditions.

Facts

Belief

Subject

Ritual and worship 1

Category of Belief

Core Tenets 1

Origins

Origin Period

Attributed to Shankara in the eighth century, though thinly evidenced 1

Status

Status Within the Tradition

Binding, without a formal definition 1Smartism

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Five Deities, One Brahman

Smartas affirm the worship of five deities (commonly Vishnu, Shiva, Devi, Ganesha, and Surya), as equal forms of the one formless absolute, Brahman. The practice, called panchayatana puja, arranges the five together and allows the worshipper to hold one as a chosen focus (ishta-devata) while regarding all as manifestations of a single ultimate reality. The stance is grounded in the non-dualist (Advaita) theology associated with Shankara, for whom the many gods are provisional forms through which the one Brahman is approached.

Tradition credits Adi Shankara, the eighth-century (by traditional dating; some modern scholars place him a century or so later) systematiser of Advaita Vedanta, with formalising panchayatana puja as a way to unify diverse local devotional practice under a single philosophical framework. In the ritual arrangement, the worshipper's chosen deity (ishta-devata) is placed at the centre of a five-fold diagram, typically drawn or set with small stones or images, with the other four gods arranged around it, so that the same five-god set can serve a Vishnu devotee, a Shiva devotee, or a Devi devotee equally, each simply choosing a different centre while still, in principle, honouring all five as manifestations of one Brahman.

Unity Behind the Many Gods

The Smarta position offers a deliberately inclusive answer to Hinduism's plurality of deities: rather than exalting one god as supreme, as the Vaishnava, Shaiva, and Shakta traditions do, it treats the great gods as interchangeable faces of the impersonal absolute. This makes Smartism the characteristic tradition of the Advaita mainstream and of much orthodox Brahminical practice. Its affirmation reconciles devotion to particular deities with the conviction that Brahman alone is finally real, so that worship of any of the five leads toward the same non-dual realisation and liberation.

The Smarta position has been explicitly challenged by theologians of the sectarian traditions it treats as compatible. Ramanuja, founder of Sri Vaishnava Vishishtadvaita, argued at length against Advaita's impersonal, formless Brahman, holding that a God without real qualities, form, or personal will could not coherently be an object of loving devotion (bhakti) or grant grace, and that Vishnu alone, not an interchangeable placeholder among five, is the supreme personal reality. Shaiva Siddhanta theologians made a parallel argument for Shiva's irreducible primacy. The Smarta answer is thus not a neutral consensus position but one specific philosophical stance within a live and unresolved Hindu debate about whether ultimate reality is finally personal or impersonal.

Cross-Tradition Connections