Chapter 11 - Significance of the Various parts of the Lord’s Image

[Sanskrit text for this chapter is available]

[Full title: Significance of the Various parts of the Lord’s Image—The Retinue of the sun-God per month]

Śaunaka said:

1. O (great) devotee of the Lord! You are the most prominent among the versatiles (knowers of different Śāstras). You know the heart—the secret conclusions of the scriptures of different works on Tantra. (Our forebear Mārkaṇḍeya was expert in the Tāntric way of worshipping the Lord. We want to know the tāntric way he adopted for visualization of the Lord. Hence, we request your worship to discourse upon the following subject:

2. The Lord of goddess Śrī is essentially pure consciousness (and pure sattva). But when experts in (and authors of) Tantras deal with meditation and process of worshipping the Lord, they conceive him as possessed of limbs of the body (e.g. hands and feet) attended upon (by Garuḍa), armed with weapons (like the discus Sudarśana), adorned with precious stones and ornaments (like the Kaustubha gem).

3. O Sūta I We are anxious to know the Tāntric course of active worship by becoming thoroughly proficient in which a mortal may attain immortality (Mokṣa as the sage Mārkaṇḍeya did). May God bless you. But be pleased to elucidate of what principles are they (limbs, attendants etc.) presumed to be constituted (and the origin of this conception).

Sūta said:

4. Having first bowed to my preceptors, I shall describe to you the various glorious manifestations of Lord Viṣṇu (such as the cosmic form—virāṭ) even though it is difficult to comprehend them—Forms which are (to some extent) described in details by (authoritative Tantras) teachers like the lotus- born god Brahmā and others (like Śaṅkara, Nārada) in the light of the Vedas and texts (saṃhitās), Tantras.

5. That celebrated cosmic form—Virāṭ—consisting of the sixteen modifications (viz. mind, five cognitive senses, five conative organs and five gross elements—mahābhūtas) is evolved out of nine principles such as Māyā (or Prakṛti) and others eight, viz. mahat (the principle of cosmic intelligence), sūtra (the active aspect of mahat), ahaṅkāra (the cosmic ego) and five tan-mātrās (subtle elements). When the spirit or the intelligent Principle presides over it to activate it the three worlds make their appearance.

6. This verily constitutes the Puruṣa or Virāṭ (Cosmic) form. Of that Lord, the earth is regarded as his feet, the heavens, the head; the mid-air region, the navel; the sun, the eyes; vāyu (wind or air) his nostrils; cardinal points, as his ears.

7. His organ of creation, Prajāpati (the presiding deity of creation); the anus of the Lord is the (god of) death; the guardians of the spheres, his arms; the Moon (its presiding deity) is the mind; Yama, the eye-brows.

8. Modesty or Shyness, his upper lip; greed, his lower lip; the moonlight represents the (rightness of his) teeth; illusion is his smile; trees (i.e. the plant world), the hair on his body, and the clouds form the locks on the head of that Supreme Person.

9. According as the body of an individual human being is measured with reference to the dimensions and dispositions of the parts of his body, the dispositions and proportion of the personality of the Supreme Person are to be regarded similarly with reference to the spheres in the universe. (Thus a man is seven spans in height, the seven worlds such as bhūr, bhuvaḥ, etc. are to be presumed such ‘spans’ in the case of the cosmic person.)

10. The eternal (lit. unborn) Lord wears the pure consciousness of the Jīva unḍer the name Kaustubha and the splendour radiated from it is the well-known streak of golden hair—Śrī-vatsa on his (right part of the) bosom.

11. He wears the Māyā constituted of many guṇas (Sattva, rajas, etc.) as the Vana-mālā (garland of five kinds of special flowers). His yellow silken garment (round his loins) is constituted of the Vedas; his sacred thread is the sacred syllable OM consisting of three syllables A+U+M.

12. The God wears the systems of Sāṅkhya and Yoga as the alligator-shaped ear-rings. He puts on as diadem the highest position of god Brahmā which dispels the fear of all people and affords protection to the world.

13. The seat called Ananta (serpent Śeṣa) occupied by him is the Unmanifest Prakṛti. His lotus of seat constituted of Sattva guṇa which includes—the six divine excellences, viz. dharma (piety), Jñāna (knowledge), Vairāgya (renunciation, non-attachment) aiśvarya (universal dominion), Śrī (affluence) and yaśas (glory) and of divine powers (known as Vimalā, Utkarṣiṇī, Jñāna, Kriyā, Yoga, Pahvī, Satya, Īśāna and Anugraha).

14-15. He wields the principle of mukhya-prāṇa or vital air accompanied by energy, fortitude and strength as his mace; the excellent conch symbolises the principle of water; his discus Sudarśana is the principle of power or fire; His sword clear like the sky is the principle of ether; a shield represents Tamas; His Śārṅga bow stands for the Time-spirit (Kāla) and the quiver (of arrows) consists of the principle of Karma (action).

16.^[1] They (i.e. learned experts in traditional lore) state that the (cosmic) sense-organs are his arrows; the (cosmic) mind capable of activation is his Chariot; the subtle elements (tanmātrās) form the exterior of his Chariot; it is by particular positions of his fingers and hands (technically called mudrās) such as varadā, abhayadā) that he confers blessings or gives protection.

17.^[2] The particular place where the Lord is worshipped should be conceived as the orb of the sun or the inner Agni’s sphere; initiation by a preceptor by imparting a mantra is the self-consecration rendering one eligible to worship the Lord; and the act of his worship is the means of absolving one’s self of all sins.

18. (After explaining the ‘Lotus-seat’, the significance -of the lotus play-fully held on the hand is explained. The Lord (Bhagavān) holds in his hand a lotus sportively; the lotus concretely represents the six characteristic implied in the term bhaga in Bhagavān^[3]. The Lord has (by his side attendants holding) a chowrie and a fan representing Dharma and glory respectively.

19. O Brāhmaṇas! The umbrella held over his head stands for his abode Vaikuṇṭha, the absolutely safe place (with no fear from Kāla, Karma, etc.). The Veda with its three divisions (Ṛgveda, Śāman, Yajus) i.e. the sacrifices etc. prescribed in the Veda represents his carrier Garuḍa^[4] who bears Yajña, the Supreme Person (Viṣṇu)

20. The inseparable energy or lustre of Lord Hari is the glorious Śrī, the goddess of affluence and beauty. Viśvaksena, the well-known commandant of Viṣṇu’s attendants is the concrete representation of Pañcarātra and other Agamic works, while the (eight) superhuman powers or attributes like aṇimā (capacity to assume atomic size) and others are the attendants at his door like Nanda (Sunanda, etc).

21.^[5] The Supreme Person (Nārāyaṇa) himself is manifested as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. He is to be worshipped and meditated in these manifestations^[6].

22. That glorious Lord is to be contemplated (within one’s own self) as Viśva, Taijasa, Prājña and the Fourth (ātman or Vāsudeva) associated with the states of wakefulness, dreaming, dreamless sleep and self-realisation. It is under aforesaid forms that he guides the functions connected with external objects, the mind, the false notions or ignorance and the knowledge that stands as witness to them.^[7]

23. In this way the glorious Lord Nārāyaṇa with his foresaid limbs of the body, attendants, weapons and ornaments and in his above mentioned four manifestations (Vyūhas), viz. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, assumes also the four aspects such as Viśva Taijasa and others—Yet he is the same glorious Lord Hari, the controller (of the universe).^[8]

24. O prominent Brāhmaṇa! The above-described Lord is the source of the Vedas, the self-illuminating, omniscient, perfect in his own glory and essential blissfulness. It is (out of sportiveness) that under different designations (such, as Brahmā, Viṣṇu and Rudra) that he creates, protects and dissolves the universe by his own Māyā. But his consciousness remains unobstructed and unclouded. Though he is described (in Śāstras) as differentiated, he is really one and is realized as such by his votaries as being their own self.

25. O Śrī Kṛṣṇa, the friend of Arjuna, the prominent leader of Vṛṣṇis, the fire unto the families of Kṣattriyas who were inimical to (and a burden) to the earth; O Lord of undiminishing energy and prowess; O Govinda (Protector of cows), whose hallowing glory is sung by the cowherd women of Vraja and servants i.e. devotees like Nārada and whose name and deeds are auspicious to hear! O Lord, be pleased to protect us, your servants (Votaries).

26. He who, rising early at dawn, purifies himself by taking a bath and with concentrated mind repeats the above- mentioned characteristics (of aṅga, upāṅga, etc.) of the Supreme Person, realizes Brahman as abiding in his own heart.

Śaunaka said:

27. As the glorious Śuka told the listening Parīkṣit (one protected by Viṣṇu) that a group of seven (pairs) consisting of sages, Gandharvas, Apsaras, Nāgas, Yakṣas and Rākṣasas and presided over by the sun-god, carry out their duties each, month (and are substituted by a new batch next month.)^[9]

28. Be pleased to recount to us who are devout and faithful the names, functions of these along with their presiding deities and of Hari’s manifestation as the indwellers of the sun-god.

Sūṭa said:

29. This (visible) sun-god who controls the world (by maintaining the course of life iṅ it) and revolves in his orbit, is created by the beginningless Māyā of Lord Viṣṇu who abides as an indwelling soul of all embodied beings.

30. Though one without a second, it is Lord Hari, the creator of the world, the one soul of all people who is the sungod. He is spoken under diverse names by the sages as he is the source of different Vedic rites.

31.O Brāhmaṇa Śaunaka! It is due to Hari’s beginningless Māyā that Hari is spoken of in nine forms, viz. time, place activity, the doer, the instrument, duty or performance, sacred book, material substance (rice, etc.) and the fruit (viz. celestial world, etc.)

32. In order to help the conduct and functions of the world, he assumes the form of Time (out of the nine mentioned above) and goes through his course in twelve months beginning with Caitra along with his twelve groups of attendants.

33. The sun-god, under the designation, Dhātā, Kṛtasthalī (the heavenly damsel), Heti, (the demon), Vāsuki (the serpent), Rathakṛt (the Yakṣa), Pulastya (the Sage) and Tumbaru (the Gandharva)—all these run the world in the first month (Caitra) or Madhu.

(In the following verses the names of the sun and his attendants are given in the same order as in verse 33 above).

34. Aryamā, Puñjikasthalī, Praheti, Kachhanīra, Athaujā, Pulaha and Nārada—these run the month of Vaiśākha or (Mādhava).

35. Mitra, Menakā, Pauruṣeya, Takṣaka, Rathasvana, Atri, and Hāhā—these run the month of Jyeṣṭha (or Śukramāsa).

36. Varuṇa, Rambhā, Chitrasvana [Citrasvana?], Śukra, Sahajanya, Vasiṣṭha and Huhū [Hūhū?]—these run the month of Āṣāḍha (or Śucimāsa).

37. Indra, Pramlocā, Varya, Elāpatra, Śrotā, Aṅgirā and Viśvāvasu—these run the month of Srāvaṇa [=Śrāvaṇa?] (or Nabhomāsa),

38. Vivasvān, Anumlocā, Vyāghra, Śaṅkhapāla, Āsāraṇa Bhṛgu and Ugrasena—these run the month called Bhādrapada or (Nabhasya).

35. Puṣā, Ghṛtācī, Vāta, Dhanañjaya, Suruci, Gautama and Suṣeṇa—these run the month of Māgha. (or Tapomāsa).

40. Parjanya, Senajit, Varcā, Airāvata, Kratu, Bharadvāja and Viśva—these run the month named Phālguna or (Tapasya).

41.^[10] Again, Aṃśu, Urvaśī, Vidyucchatru, Mahāśaṅkha Tārkṣya, Kaśyapa and Ṛtasena—these run the month of Mārgaśīrṣa (or Sahomāsa).

42. Bhaga, Pūrvacitti, Sphūrja, Karkoṭaka, Ūrṇa, Āyu and Ariṣṭanemi—these run the month of Pauṣa (or Puṣyamāsa).

43. Again, Tvaṣṭā, Tilottamā, Brahmāpeta, Kambala, Śatajit, Jamadagni and Dhṛtarāṣṭra are the presiding set in the month of Āśvina. (Iṣambhara]).

44. Viṣṇu, Rambhā, Makhāpeta, Aśvatara, Satyajit, Visvāmitra [Viśvāmitra?] and Sūryavarca—these run the month of Kārttika (or Ūrjamāsa).

45. These constitute the glory of the sun-god, who is no other than Lord Viṣṇu himself. Those who remember them both in the morning and in the evening, day after day are rid of their sins by them.

46. This celebrated sun-god courses round this world in each of the twelve months (of the year) along with his attendants (mentioned above), aṇd promotes and expands goodness of the mind (or intellect helping people to perform religious rites), securing their happiness here and bliss hereafter (This reminds one of the Gāyatrī mantra).

47. Sages who attend the sun-god (as members of his entourage) praise him with the hymns from the Sāmaveda, Ṛg- Veda and Yajur-veda pertaining to his glory. Gandharvas sing songs (in praise of him). The celestial damsels dance before him.

48. The Nāgas (Serpents) bind the chariot fast (like cords), Yakṣas make the chariot ready; the mighty Rākṣasas push the chariot from behind.

49. (The group of) sixty thousand pure-minded (tiny) Vālakhilya sages (who are always with the sun-god all the year round) proceed ahead of him and extol the Almighty- God with panegyrical hymns.

50. In this way, the eternal (beginningless and endless), birthless, glorious Lord Hari divides himself (into twelve forms, each presiding over the sun (for the period of one month) and protects the world in every Kalpa.

Footnotes and references:

[1]:

Padaratnāvalī Regards Pṛthvī (the earth) as the chariot of Hari and the five objects of senses are his manifestations. The objects of conative organs are his physical activities.

Anvitārthaprakāśikā is not clear on the function of tanmātrās.

[2]:

Padaratnāvalī: The spot of Hari’s worship should be Cakrābja and other sacred sport: the real consecration is the purification resulting from God’s presence in the body; the worship of God is the means for absolving one’s self of all sins.

[3]:

The six distinguishing characteristics are enumerated in the following traditional verse:

aiśvaryasya samagrasya dharmasya yaśasaḥ śriyaḥ /
jñāna- vairāgyayoścaiva ṣaṇṇām bhaga itīranā //

They are: Rulership, righteousness or religiosity, glory, affluence, wisdom and non-attachment.

[4]:

The vedic authority quoted for this by Bhāvāratha Dīpikā, viz. the mantra ‘suparṇo'si garutmān strivṛtte śiraḥ’. is found in Tait. Saṃhitā 4: I: 10: 5 (Vaj. Saṃhitā 12: 4 and a number of Vedic texts.

[5]:

(The doctrine of Vyūhas, manifestation of the Lord and their worship is now explained—SR.)

[6]:

Bhāgavata Candrikā explains that the following Vyūhas preside over the following states:

(1) Vāsudeva: Emancipated stage (Mukti-avasṭhā).
(2) Saṅkarṣaṇa: Dreaming state.
(3) Pradyumna: Wakefulness.
(4) Aniruddha: Dreamless deep sleep.
(5) Śrīnārāyaṇa eva svayam mūrtibhedair upāsyaḥ—Bhāvāratha Dīpikā

[7]:

The Lord, in the wakeful state, presiding over the Viśva stage, cognises external objects such as touch, sound. In this way this verse can be tabulated as follows:—

(1) Wakefulness—Viśva—artha (external objects)
(2) Dream-state—Taijasa—indriya.
(3) Dreamless sleep—Prājña—manas
(4) Turīya—The self Jñāna.
  (Self-realization)

[8]:

Bhāgavata Candrikā thinks that the above mentioned four forms of Nārāyaṇa are for the creation, protection, dissolution and liberation of the world. Thus Aniruddha creates, Pradyumna protects, Saṅkarṣaṇa destroys and Vāsudeva liberates the world. Bhaktamanorañjanī repeats the same.

Padaratnāvalī: aṅgas—the four forms of the Lord.

Upāṅgas—God Brahmā and other gods in whom the Lord’s presence is prominent.

[9]:

Vide Supra 5.21.18, P. 748.

[10]:

There is a change in the usual order of the names of these months. Bhāvāratha Dīpikā attributes it to the change of Kalpa though the explanation is not convincing, so do Anvitārthaprakāśikā and Bālaprabodhini follow SR. Bhāgavata Candrikā and Bhaktamanorañjanī suggest us to adjust the order of ślokas.