Chapter 78 - Worship Prescribed for a Devotee of Viṣṇu

[Sanskrit text for this chapter is available]

Pārvatī said:

1. Tell me the correct way of life of the followers of Viṣṇu, practising which all men will cross the ocean of worldly existence.

The lord said:

2-9. Here the purification of the devotees of Viṣṇu is said to be in twelve ways: Smearing the house, similarly approaching Hari (i.e. Viṣṇu), going round (his idol) with devotion, (lead to) purification of the feet. Taking leaves and flowers with devotion only for the worship of Hari (leads to the purification) of the hands. This purification is the most important of all purifications. Narration of the names, so also of the virtues of god Śrīkṛṣṇa with devotion, is said to cause the purification of speech. Listening to his account, and witnessing his festival—this is said (to lead to) the proper purification of the ears and eyes. Putting on one’s head the water (used for washing the idol’s) feet, the flowers that had been offered (to the idol), and the garlands (offered to the deity) is said to cause the purification of the head of him who has bowed down before Hari. O dear one, smelling the flowers etc. offered to him (leads to) the purification of the heart, and it is laid down as causing the purification of the nose also. That (place) alone, where there are flowers (and other objects) offered at the couple of feet of Kṛṣṇa, is purifying in the world, and that (alone) would purify everything.

10-11. Worship (of Kṛṣṇa) is said to be of five kinds. Listen from me (i.e. as I tell) the difference in them. I shall, in proper order, describe to you the worship of five kinds, viz. Abhigamana, Upādāna, Yoga, Svādhyāya and Ijyā. The real approach (to the deity consists in) cleansing the place of the deity, smearing it and removing the flowers that were offered to it.

12a. Upādāna (i.e. acquisition) is the collection of sandal, flowers etc.

12b. Yoga (i.e. union) is the thought that the deity of one (i.e. worshipped by one) is oneself (only).

13-14a. Svādhyāya (i.e. self-study) consists in muttering (the deity’s name) with the scrutiny of the meaning of the hymn, reciting Vedic hymns and hymns of praise (of a deity), so also the narration of (the virtues etc. of) Hari. Svādhyāya is also said to be study of branches of knowledge about the (final) truth etc.

14b-16a. Ijyā (i.e. worship) is properly worshipping one’s deity. O you of a good vow, I have thus told you the worship of five kinds. According to the occasion I shall in due order tell you about (the worship) that gives equality with the deity, nearness of the deity, residence in the same heaven with the deity, intimate union with the deity, and assimilation to the deity. (I shall also tell you about) the worship of the Śālagrāma stone.

16b-27. In the hands of Keśava having four hands, are held, in order, a conch, a disc, a mace and a lotus beginning with the right hand, then the upper hand (etc.). The mace-holder is called Keśava. Nārāyaṇa is he who in due order holds the weapons viz. a lotus, a mace, a disc and a conch. Mādhava would be (he who holds), in order, a disc, a conch, a lotus and a mace (in his hands beginning with the right hand, then the upper one...). The mace-holder called Govinda holds a mace, a lotus, a conch and a disc. My salutation to you, of the form of Viṣṇu, holding a lotus, a conch, a disc and a mace. My salutation (to you) of the form of Madhusūdana, possessing a conch, a lotus, a mace and a disc. My salutation to Trivikrama having a mace, a disc, a conch and a lotus. My salutation (to you) of the form of Vāmana having a disc, the Kaumodakī (mace), a lotus and a conch. My salutation (to you) of the form of Śrīdhara, having a disc, a lotus, a conch and a mace. Salutation to you, O Hṛṣīkeśa, having a disc, a mace, a conch and a lotus. Salutation to your own form of Padmanābha, having a lotus, a conch, a mace and a disc. Salutation to Saṃkarṣaṇa, having a conch, a lotus, a disc and a mace. O Vāsudeva, salutation to you having a disc, a conch, a mace and a lotus. Salutation to him who has taken the form of Pradyumna, having a conch, a disc, a mace, and a lotus. Salutation to the form of Puruṣottama having a lotus, a conch, a mace and a disc. Salutation to (you having) the form of Adhokṣaja having a mace, a conch, a disc and a lotus. Salutation (to you) of the form of Nṛsiṃha holding a lotus, a mace, a conch and a disc. Salutation (to you) of the form of Acyuta having a lotus, a disc, a conch and a mace. Salutation (to you) of the form of Śrīkṛṣṇa having a mace, a lotus, a disc and a conch.

28-43. That is god Śrī Gadādhara who is present in the aperture of Śālagrāma stone, who holds two discs, who has white lines and who is rich in beauty. That is Puṣkala, the forepart, with two discs present and of a red lustre. There is Saṃkarṣaṇa, so also is Pradyumna. The one having small discs is Pītaka. The round one that is having a long hollow and holes is Aniruddha. The dark one, dark-blue at the aperture and having three lines, is Nārāyaṇa. Nṛsiṃha is the one having the lines of the form of a mace, and having a very tall navel-lotus; he has a big disc. One having three dots is Kapila. (This one) or one having five dots is Kapila. (This one) or one having five dots should be worshipped by a celibate. That is Varāha that has three marks and two uneven circles. Nīla has three lines, is having dots, and is big. That is the form of the tortoise. The dark one having circles and eddies, is whitish and has the backside preserved. Śrīdhara has five lines. Vanamālin is marked with a mace. Vāmana is round; one having a disc in the centre is Nīlaka. Anantaka is the one that has many colours, many forms and the hood of a serpent. Dark and corpulent is Dāmodara. The one having a circle in the centre is Nīlaka. May he, of a contracting aperature, protect (me). So also Brahma, the very red one. The one having a very long line is Suṣīra; Pṛthu is the one having a disc and a lotus. Kṛṣṇa has a big disc and a large hole. Bindumān has a dot. Hayagrīva has the form of a goad. One having five lines is Kaustubha. Vaikuṇṭha shines spotless. The black one, having one disc, is like the shape of a long lotus, is having a long lotus, is having a long line, and whitish is Matsya. Rāmacandra has vertical lines. That one that is dark, is Trivikrama. Salvation to him, staying in the Śālagrāma-Dvārakā, who, marked with one, and having a mace and looking charming, should protect (me). With two (are formed) Lakṣmī and Nārāyaṇa; with three Trivikrama. With four, the four modes. With five, Vāsudeva (is formed). May Pradyumna, with six, and Saṃkarṣaṇa with seven, protect (me). Puruṣottama would be (formed) with eight; the one with nine modes is placed as new. May Anirundha, having the ten incarnations and with ten, protect (me). The one with twelve souls, with twelve (may protect me). Anantaka has more than this (number). Brahmā has four faces, a staff, a water-pitcher and a garland and is tall. Maheśvara has five faces, ten arms and is bull-bannered, and has respective weapons.

44. The mother are Gaurī, Caṇḍikā, Sarasvatī and Mahālakṣmī. Divākara has a lotus in his hand.

45-46. The attendants like Gajāsya, Gajaskandha, Ṣaṇmukha are of many kinds. They are there, or are installed and if they are worshipped in a palace, a man obtains Dharma, Artha and Kāma.