by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes description of vishnu’s vyuhas which is chapter 229 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the two hundred twenty-ninth chapter of the Uttara-Khanda (Concluding Section) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.
Disclaimer: These are translations of Sanskrit texts and are not necessarily approved by everyone associated with the traditions connected to these texts. Consult the source and original scripture in case of doubt.
1. Tell me in detail about the excellent creation of gods. How were the ancient ones like Brahma, the best in heaven, were born? Tell me also in detail about the incarnations of the lord.
2-7. Ether, Air, Fire, Water and Earth were created in due succession. Brahma created the unfathomable ocean of water among them. In this which had become an ocean, Viṣṇu, taking all the beings, slept the sleep at the end of a yuga, on a leaf of a fig-tree in the water that was his Māyā. Desiring to create the world, he had the sleep at the end of a yuga. Madhusūdana (i.e. Viṣṇu) enjoyed for a long time with that Māyā. On her he generated the excellent Time. So also the divisions of Time like Kalā, Kāṣṭhā, and of the form of a fortnight, a month etc. At that time the lotus in the form of Viṣṇu’s navel, which was of the shape of a bud, began to expand. The very bright one was the origin of the world. There the very intelligent Brahma sprang up. He, desiring to create the world, and impelled by the quality of rajas, praised the highest god having his sleep at the end of the yuga.
8-15. Salutation to you, Viṣṇu, the cause of creation, maintenance, and destruction, to you adorned with the ornament of the world, to you the affluent one and of the form of the universe. Salutation to god Brahmaṇya (i.e. the creator), beneficial to cows and brāhmaṇas and beneficial to the world; repeated salutations to Kṛṣṇa, to Govinda. Salutation to (you) of the form of Pradhāna (i.e. Prakṛti) and Time, to the Highest Being, the god. Salutation to (you) of the form of the visible world and not having the form of it. Repeated salutations to Nārāyaṇa, Viśva, the lord of the universe, to the lord of Śrī, Bhū, Nīlā, to Brahman, the highest soul. Salutation to Vāsudeva, of the form of the universe and having the Śārṅga bow, to the lord of the triad (of the Vedas), to Hari, of the form of the lord of the universe. Salutation to you, perfect with endless auspicious qualities. When you, full of the world, sleep, the entire world sleeps. O lord of the world, in the visible world, everything mobile and immobile is covered (by you). You alone are the cause, the agent, and the effect due to the three constituents (viz. sattva, rajas, tamas). You alone are the creator, the one who meditates, and the maker. You remaining in the pure sattva (quality) keep awake. Whence can you have sleep? O god, worlds, the ancient ones, have abided in you.
16-19. Thus addressed by Brahmā, the highest god Viṣṇu, freed from his sleep at the end of the yuga, got up from that bed. The inconceivable Acyuta, the lord of the worlds, having controlled his sleep at the end of the yuga, commenced creating the world at that moment. Having thought, the Highest Being then created the entire world. Then the lord created in the lotus of his navel all the worlds, the golden egg lying in the water, the seven islands limited by oceans and having land and mountains, with the frying pan (like) egg.
20-24. The lord, Viṣṇu, took his place in the egg. Then with his mind devoted to the supreme spirit, Brahmā meditated upon Viṣṇu. At the end of the meditation a drop of perspiration was produced from his forehead. That drop, of the shape of a bubble, in a moment fell on the earth. O you of an excellent face, I, having three eyes, a trident, and adorned with the crown of the matted hair, was born from that bubble. With modesty I asked the lord of gods: “What shall I do?” Then god Viṣṇu, with delight, thus spoke to me: “O Rudra, you will bring about a fierce-looking destruction of the world, (after) actually being (my) portion, viz. Saṃkarṣaṇa, O you of an excellent face.”
25-29. O goddess, from that Nārāyaṇa, I, the fearful one, was born. Having entrusted me with the destruction (of the world), Viṣṇu just again produced from his eyes the moon and the sun, that remove darkness. From his ears he produced Vāyu and directions, and Indra and Agni from his mouth. The lotuseyed one produced Varuṇa (and) Mitra from his nostrils, and all gods with the Sādhyas and hosts of Maruts from his arms. (He produced) gems and herbs from all the pores of his skin. On (i.e. from) his skin (he produced) mountains, oceans and beasts like cows. Brāhmaṇa was created from his face, and kṣatriya from his arms. Vaiśya sprang up from his thighs and śūdra from his feet.
30-39. Having thus created the entire world, remaining insentient, the lord of the universe remained in it in a universal form. As without the power of that Viṣṇu it did not have winking, therefore, the ancient Viṣṇu alone is the life of the entire world. He alone, the highest soul, being of an unmanifest nature settled down. Brahmā himself proceeds with creation, maintenance and destruction. That ancient Vāsudeva is full of six qualities. From himself having the qualities (of sattva, rajas and tamas) he made his form, the world, into four. The lord of the form of Pradyumna is endowed with all grandeur. He having obtained the position of the inner controller of the lords of creation, time, and people, properly brings about the creation. Then to the high-souled one he gave the Vedas along with the Itihāsas. Brahmā, the grandsire of the world, the portion of Pradyumna, (thus) born of the portion, brings about the creation and maintenance of the world. Lord Aniruddha, endowed with power and lustre, and having got the position of the inner controller of Manus, kings, time and people looks after the maintenance. Lord Saṃkarṣaṇa, Mahā Viṣṇu, endowed with knowledge and power, after assuming the position of the inner controller of time, all beings, Rudra and Yama destroys the world.
40-44. Thus the state of the inner-controllership of self consists in his being the innermost soul. Matsya, Kūrma, Varāha, Narasiṃha, Vāmana, Rāma, Paraśurāma, Kṛṣṇa, Buddha and Kalki are the ten Vibhavas (incarnations) of Brahman, the highest soul. The group of six qualities is said to exist in Nṛsiṃha, Rāma and Kṛṣṇa. The highest state of the god is like one lamp being produced (i.e. lighted) from another lamp. O auspicious Girijā, that is the state of this Viṣṇu. Listen. The highest heaven Vaikuṇṭha, the excellent Viṣṇuloka, his own form Śvetadvīpa, the excellent Milky Ocean are said to be the four-fold Vyūha (manifestation of god) by the great sages.
45-50. The auspicious origin of Vaikuṇṭha is in the covering of water. It is (bright) like a crore of fires. All that is imperishable like Dharma. It is resorted to by fragrant trees like mandāra and fires. It is full of many gems, is divine, and contains crores of aeroplanes. That which is said to be the highest abode has characteristics like those. In that excellent city of Vaikuṇṭha, bright with various jewels there is a charming, excellent abode called Devajayārāma, which has four doors and has golden ramparts and arched doorways. It is guarded by doorkeepers like Caṇḍa and Kumuda and others. It is filled with divine residences full of various jewels. On all sides it is extended up to five thousand billion yojanas. It is filled with crores of mansions as lofty as thousand yojanas.
51-58. It is adorned with divine men and women who have entered youth. The women and men here look splendid with all good marks. They resemble Śrī Viṣṇu in form, and are adorned with all ornaments. They are covered with divine garlands and garments, and are adorned with divine sandal (paste). They, accomplished with eight syllables of the formula (mantra), through devotion for the lord of gods, of sixteen kinds, rejoice (there), O you naturally charming one. Entering his place, they rejoice as liked by their mind. Having gone into it, and remaining with Viṣṇu, they never return. With their souls intact, the auspicious ones in the company of Viṣṇu, the wise ones, always obtain happiness like that of him. (Those) ones of auspicious hearts having here and there entered Viṣṇu’s worlds, again obtain heaven, like the beings living in heaven. Like Lakṣmaṇa, Bharata and Saṃkarṣaṇa and others they are also born in Satyaloka according to their desire. Then by that (path) only they go to that eternal, highest place. The devotees of Viṣṇu do not have the bondage due to acts and birth.
59-66. The wise say that being Viṣṇu’s servant is liberation. Being bound by the lord of gods is not described as a bondage. Viṣṇu’s servants are free from all bonds and from blemishes. All worlds up to that of Brahma are characterized by returning (i.e. one has to come back to the earth after residing there for some time). They are marked by karmabandha (bondage due to. acts), have friends like (i.e. are accompanied by) misery, cause, fear, result in great exertion, and cause the destruction of birth, O goddess. The enjoyment of pleasures by men is (just) like food mixed with poison. The deities, getting angry on seeing men with (the effects of) their (good) deeds exhausted, drop them into the mundane existence, having the bondage due to deeds. Therefore, O goddess, the pleasures in heaven cause trouble in many ways: A meditating sage should avoid it which is transient, fraudulent and mixed with misery. He should always remember Viṣṇu, the medicine destroying the mass of all miseries. Merely by the utterance of (Viṣṇu’s) name they obtain the highest position. Therefore, O Gaurī, a wise man should desire (to go to) the heaven of Viṣṇu. With undistracted devotion he should worship the lord, the ocean of pity. There is no doubt that he having all knowledge and virtues does protect him.
67-80. Therefore, having muttered the very pious, auspicious formula of eight syllables, he obtains Viṣṇu’s world, giving all desired objects. The glorious Viṣṇu, seated on the jewelled couch (bright) like the rays of a thousand suns, (placed) in a divine hall, shone. The glorious Viṣṇu is seated on a divine lotus-seat, (placed on) a divine golden seat, which is held by Śaktis supporting it, which is full of many jewels, which has many colours; the seat is on the eight-petalled lotus, auspicious like the eight letters of the formula, having the auspicious mystical letter of Lakṣmī, and having the lustre like that of crores of young suns. To his right side is the world’s mother, Hiraṇmayī (full of gold). She is holding the divine chowries. She is adorned with divine garlands. With her hands she has held a pot of jewels, a citron, and a golden lotus. To his right is goddess Pṛthivī (the Earth), bright like the petals of a blue lotus. She is having various ornaments and is adorned with beautiful garments. In her upper hands she has held a couple of beautiful red lotuses. With the other two hands the goddess has held a couple of vessels of corn. Holding divine chowries, the Śaktis like Vimalā who are graced with all (good) marks, are seated on the tips of the petals. Among them is seated glorious Acyuta, Hari. He is adorned with hands having divine ornaments like the conch, the disc, the mace and the lotus, and ornaments like armlets and necklaces. He shines with ear-rings like the sun rising in the morning. The lord, enjoying (himself), served by the eternal gods mentioned before, lives in the eternal city of Vaikuṇṭha in the Satya (world). The rich, eight-syllabled formula takes the wise siddhas and never others to that Viṣṇu’s world. O you of an excellent face, I have thus described to you the first Vyūha.
81-86. O you of a good vow, I shall explain to you the second world of Viṣṇu. This world of Viṣṇu is known as eternal and is said to be the best among the worlds. That large, meritorious, pure, auspicious world, full of goodness shines like a thousand mid-day suns (shining) simultaneously. Even at the end of the kalpa that very great world would not merge (into Brahman). It is not possible for me or the gods like Brahmā to see it. On all sides the whole of it is full of the groves of the desire-yielding trees. It is endowed with oblong lakes full of nectar-like water. It is graced with divine lotuses full of gold and jewels. It is covered with crores of divine ornaments resembling lightning. It is graced continually with Sāmans, cooings of cuckoos etc. and with trees and flowers carrying fragrance.
87-90. It is covered by divine women and men aged less than sixteen, rich with the grace of all (good) marks, and almost divine ornaments. Women, with their delighted husbands worship Lakṣmī’s lord in charming regions in that land. They always obtain the happiness fit to be obtained through his grace. They sing the great deeds of Kṛṣṇa, giving great joy. Very beautiful, auspicious women, having lotus-like eyes, lotus-like feet, resembling Lakṣmī, having divine garlands and garments sport (there).
91-96. Men, holding conches, discs, maces and lotuses, adorned with ornaments, having garlands, wearing yellow garments, are there. Due to mutual touch the pleasure of devotion for Viṣṇu and delight of the men and women sporting there, grow day by day. In it is the charming and graced harem of Viṣṇu. It is endowed with sandal, agaru-sandal, camphor, saffron and water. It is all around decorated with many flowers and halls. In it, on a divine, beautiful and soft bed which is covered with a bright cover, which is on the lotus-seat, and which is under the shade of the desire-yielding tree, and which has the covers of flowers, rich in the beauty of divine fragrance, the ancient Viṣṇu, the lord of gods, is seated with goddess Lakṣmī.
97-107. He is like crores of moons. He is adorned with divine ornaments. His face is adorned with a pair of soft nostrils of a fine complexion. He shines with glossy, large and beautiful cheeks. He has dark and curly hair. His eyes resemble petals of a red lotus. He has put flowers of mandāra, ketakī, jasmine and white lotuses on his head. His lips are like glossy bimba-fruits. His lotus-like face has a beautiful smile on it. He shines with rows of teeth that shine like priceless pearls. His body is smeared with haricandana. He is having a mark made with musk. He has lovely elevated shoulders and four long arms. He has beautiful sprout-like hands resembling the japā-flower. He has his broad chest adorned with Śrīvatsa and Kaustubha. He is adorned with very beautiful divine wreaths full of pearls. He is covered with a yellow garment like (the light of) the early morning sun and the moonlight. He is adorned with lotus leaves along with anklets decked with rubies. He is adorned with rows of nails like the moon without a spot. His feet and lotus-like hands are soft like red lotuses and fair. He is adorned with a couple of arms having a conch and a disc. With the other two he has clung Lakṣmī’s body to his chest. With her he shines like a cloud to which lightning has clung. His couple of auspicious and soft feet is like gold purified by fire. Here the ancient Viṣṇu, the lord of gods, sports.
108-117a. (Lakṣmī is) like gold purified by fire. She is adorned with all ornaments. She is adorned with very glistening and curved sapphires like the row of the digits of the moon. She is adorned with the divine flowers of mandāra and pārijāta. The ends of her hair are beautified by ear-ornaments, and resemble bees. With her stout and raised breasts she presses Viṣṇu’s chest. She is adorned with ornaments like armlets and necklaces. She, the beautiful wife of the lord of all worlds, is always full of youth (i.e. she is ever young). There she eternally sports with the lord of the worlds. That Vāsudeva only, attracting the minds of all beings, and giving the desired objects to men, plays in this entire world. Around him are the eight powers—the eight bodies of Lakṣmī. (They are) Ramā, Rukmiṇī, Sītā, Padmā, Padmālayā, Śivā, Sulakṣaṇā and Suśīlā; they protect that place (lit. world) with weapons like conches, discs, maces, lotuses and śārṅgas (bows), and with lotus-like arrays formed around. Thus, O you of an auspicious appearance, I have properly and in brief described to you the form of the second (Vyūha). It is not possible to describe it in detail. Those who mutter the twelve-syllabled formula giving pleasure always obtain (this) eternal, auspicious, indestructible (world).
117b-123. The world of Viṣṇu can never be obtained by means of Vedic studies, sacrifices, vows and fasting, except by serving (Viṣṇu). Therefore, a devotee should worship Viṣṇu with an undistracted mind. He obtains the highest divine power, freeing him (self) from the bondage of (i.e. due to) his deeds. O goddess, the second, indestructible Vyūha is said to be like this. O Pārvatī, listen. I shall describe to you the third great Vyūha. O you very intelligent one, on the northern shore of the ocean is the Śvetadvīpa. There Viṣṇu stays to allow his view to the meditating sages like the noble Sanaka. Sanaka, Sananda, the third, viz. Sanātana, so also Sanatkumāra, Jātas, Voḍhu, Pañcaśikha—these very bright meditating sages are the sons of Brahma. They are detached from all enjoyments, are pure, and are always of pure qualities. They enjoy only the flavour of the pleasure due to seeing the lord.
124-133. Viṣṇu dwells there in the vicinity so that Nara, Nārāyaṇa, etc. who reside in the Śvetadvīpa, should (be able to) see him. In the Śvetadvīpa, resembling crores of suns, bright due to being full of various jewels, resorted to by great meditating sages, and free from fear, there are charming parks (having trees) like pārijāta. (The place is) crowded with santāna-creepers, adorned with sandal-trees containing blooming white and blue lotuses, and reservoirs of water. In it is an auspicious, charming city called Airāvatī. It shines with many divine halls full of various jewels. It is occupied by divine women and men, and full of many mansions. In it is a harem crowded with jewelled trees. It is covered with many lofty mansions, resembling the young sun. In it is a pavilion which is divine, which is graced with gems and gold, and made fragrant with the fragrance of sandal, agaru-sandal, camphor and saffron. It is adorned with canopies rich in beauty with various flowers. It is crowded with celestial damsels, and graced with the chanting of Sāmans. At the centre there is a throne bright like the sun or fire. In it there is an eight-petalled lotus like another orb of the moon. In it, in the pericarp, is seated Viṣṇu. He is like pure gold, and is adorned with a necklace of pearl.
134-138. He has four powerful hands holding a conch, a disc, a mace and a lotus. He is graced with a necklace, armlets, bracelets and rings. He has lovely feet resembling golden lotuses. He is graced with rows of white nails like santānaka (flowers). He is adorned with youth proper for the age and form of (a lad of) sixteen years. He is graced with an upright, fragrant mark (Ūrdhvapuṇḍra) made with saffron, and the parting line of hair. He is well covered with a white garment resembling the foam of nectar that was churned (out of the ocean). He is graced with white ear-rings made of pearls. He, whose body fascinates the world, is seated on the lotus-seat.
139-145. On his left lap is seated the goddess of a divine form. She, Lakṣmī, is worthy of him in character, good qualities etc. She resembles lotus-filaments, is graced with the advent of youth, is endowed with all (good) marks, and has ornaments of gold purified in fire. She has put on a divine garland and garment; her hair is dark and curly. She, shining with four arms, is adorned with armlets. She shines with pearl-necklaces; her hair is graced with mandāra (flowers). Her nostrils are soft; she is graced with rows of bright teeth. She has put on the mark of musk on her forehead. The tip of her nose is graced with pearls. She has stout and raised breasts like golden pitchers. Her body is smeared with divine saffron. She is graced with a divine garland. The goddess holds in her lotus-like hands a vessel containing garments, a citron, a mirror, a golden lotus. Around Viṣṇu there are these Śaktis (powers) of her, resembling her:
146-150. Īśā, Vāsyā, Mahādevī, Jāhnavī, Kamalālayā, Sāvitrī, Sarvagā, Padma are said to be (her) Śaktis. Sraddhā, Medhā, Dhṛti, Prajñā, Dhāraṇa, and Śānti, (so also) Śruti, Smṛti, Dhṛti, Medha, Vṛddhi, Buddhi, Manīṣiṇī, are said to be Lakṣmī’s maids, doing all (pieces of) work. The deities like Ananta and Garuḍa are the usual servants. The eternal deities like the Sādhyas, the hosts of Maruts, pleased with enjoyments obtained through his (her?) favour, serve him (her?) in the palaces, mansions, groves and cities. The eternal ones avoiding what should be abandoned and what is fruitless, always and continually play there.
151-153. Those who, full of faith, constantly mutter Viṣṇu’s formula, those who are engaged in the Dvādaśī-vow, go to his immutable position. O Girijā, the ancient world of Viṣṇu cannot be reached by means of Vedas, gifts, sacrifices or even by vows. The place of Viṣṇu can be reached by men with undistracted devotion. Therefore, one should always worship Viṣṇu with undistracted devotion.
154-155. One should narrate (his account), (should utter) just his name, should meditate upon him, should always mutter his formula, should devoutly offer oblations to, and propitiate the omnipresent one giving all desired objects. O you of beautiful buttocks (i.e. beautiful one), I have told you about the third Vyūha and nature of the highest soul as described by the ancient ones.
156-168. Hereafter I shall explain (to you) the excellent fourth Vyūha. To protect the gods, he, resembling crores of moons, lies on the extensive, auspicious bed of Ananta, in the Milky Ocean adorned by Indra, and covered by youths like Indra. Padmanābha, Acyuta, Hari is seated on a divine seat. He resembles a dark cloud. His eyes are large like lotus-leaves. He is graced with a crown resembling a crore of suns. He shines with two divine ear-rings, bright with various jewels. He is covered with a yellow garment resembling the early morning sun or the moonlight. He is graced with the palms of his hands and soles of his feet resembling bright red lotuses. He is graced with necklaces, armlets, bracelets and rings. He is adorned with hands having the conch, disc, mace, Śārṅga (bow) and sword. He is graced with the desire-yielding trees rich in good flowers, fruits and branches. He is graced with the navel-lotus (the place) of the birth and death (i.e. the origin and destruction) of the universe. His body is smeared with yellow sandal. He is adorned with all ornaments. He has tied his very glossy, dark, curly hair into a braid with divine, charming flowers of mandāra, pārijāta etc. He is graced with a soft, high nose and a pair of high shoulders and knees. He is graced with feet having anklets and having gems and corals. He is graced with rows of nails like the spotless moon. His lotus-like face has lips resembling the aśoka-flowers. He is beautified with rows of teeth bright like priceless pearls. He is graced with a smiling face resembling the full moon. He has entered youth. He is glorious. He is bright with tender limbs. He is the refuge of all the people and gives the fruits to all the people.
169-175. The goddess is worthy of him in qualities like beauty, character etc. She resembles gold purified by fire, and has ornaments of gold purified by fire. She is young; has a beautiful form; she is endowed with charm, (good) character and qualities. She has covered herself with a white garment resembling the form of the Milky Ocean. Her hair is decked with the flowers of mandāra, ketakī and jasmine. She has the mark of musk on her forehead. The parting of her hair is graced with a gem. She has the beauty of many complexions. She is adorned with ear-ornaments. She smiles beautifully with her red lips having the light like the coral. She is well graced with glossy hair resembling intoxicated bees. Her waist is slender. Her eyes are large. Her breasts are stout and raised. She has four charming hands. She is adorned with all ornaments. The goddess has held a couple of auspicious golden lotuses in her raised hands. She has remained closely embracing her lord with the other two (hands). With her glances she is constantly looking at the gods.
176-180. O Pārvatī, the gods constantly looked at by the goddess are fortunate. There gods, siddhas, cāraṇas, kinnars, remaining in the hall, and with their eyes full of the tears of joy constantly sing to the goddess. The lord of gods, being praised by the gods like Brahmā, Rudra harassed by the demons, granted fearlessness to the gods. Hari, the lord of all gods, having granted fearlessness to gods, started killing the demons for the protection of the world. O you sinless one, I. have thus explained to you Viṣṇu’s fourth Vyūha. O you of an excellent face, what else do you desire to hear? I shall tell it. You are fortunate; you are blessed. You are a devotee of Viṣṇu.