Chapter 27 - Installation of the Four Deities

[Sanskrit text for this chapter is available]

Jaimini said:

1-8a. A ladder made of gold and set with gems was suspended from the sky. The top of it was fixed to the footrest of the Lotus-born Lord in the aerial chariot.

The bottom of it touched the earth for facilitating the descent of Brahmā. Each one of the rungs was four Vyāmas (the distance between the tips of the middle fingers when both the arms are extended on either side) long and thick.

The Lord appeared at once between the aerial chariot and the Mansion like a rainbow giving out rays (of light) (and was) looked at with wonder by the people.

With gem-set staffs in their hands the kings of Gandharvas ceremonially pointed out the path to him saying, “This is the path, O Lord, come.”

The Lord extended his hands to those of Durvāsas and Nārada (on either side) and descended down the steps sanctifying the universe with his eyes.

He smilingly looked at the chariots and well-adorned Mansion and the sacrificial chamber that extended from horizon to horizon, was rendered splendid by gem-set pillars, caused wonder even to Śakra and that was filled with all the requisites gathered together. He got down from the aerial chariot, being eulogized all round by Devas, kings and Brahminical sages with their palms joined together and kept over their crowns.

8b-11. The quarter blessed by the benign side-glance of the Lord was filled with crores of Añjalis (palms joined together in reverence) held over the heads. On seeing Indradyumna bowing down at his lotuslike feet, Brahmā said in courteous words, a gentle smile slightly separating his lips, pointing with his finger to the Devas, Pitṛs, ascetics, Brahminical sages, Siddhas, Vidyādharas, Yakṣas, Gandharvas and celestial damsels who had all gathered together in one place and we?? simultaneously filled with joy.

12-14. “See how your good luck, O Indradyumna, has captivated all the worlds! For your sake all of them have joined once together keeping me at the head.”

After saying this he hastened to the chariot of Nārāyaṇa. Bowing down to the Lord of the worlds and circumambulating three times, Brahmā sank into the ocean of bliss with hair standing on end all over his body. With faltering notes he eulogized his own perceptible soul himself.

Brahmā said:

15-17. Obeisance to you. Obeisance to me.^[1] Repeated obeisance to you and to me. I am you. You are me. You are this entire universe consisting of mobile and immobile beings.

The entire universe beginning with Mahat (the ‘Great Principle’) is the sport of your Māyā. It is superimposed on you, O Soul of the universe.^[2] It has been transformed by you alone.

All this apparent world originated because of the absence of your knowledge. When you are realized everything will perish as in the case of the illusion of serpent in a piece of rope.

18. This (visible) world cannot be described in terms of the distinct categories of Sattva and Asattva (existent and non-existent). O Lord without a second, O self-luminous one appearing as the universe, obeisance to you.

19. The entire joy (derived) from objects of pleasure is just a part of yours who are the embodiment of natural (genuine) delight. All beings sustain their lives on a part (of that delight of yours).

20. O Lord devoid of the extensive manifestation of the worlds, O Lord without form or shape, O Lord without aberrations, O Lord without another support, O Lord who are gross and subtle, huge and minute, O Lord devoid of grossness and subtlety!

21. O Lord transcendental to the Guṇas (yet) the support of the Guṇas, O Lord the soul (the source) of the three Guṇas, obeisance to you.

22. I am deluded by your Māyā. I am devotedly engaged in creation only. Even today I do not get perpetual bliss. Obeisance to you, O immanent Soul.

23. I am born of the lotus in your navel. I remain there itself permanently eulogizing (you). I am incompetent to transgress your Māyā; who else can be (so) competent?

24-25. Just as in the middle of this Cosmic Egg I have been created (and engaged) in the activity of creation, so also there are crores of Cosmic Eggs and Crores of Brahmas created in succession. Not a single Brahmā among these numbering three and a half crores knows you in reality just as I standing in front of you.

26. Obeisance to you whose greatness is beyond contemplation, Obeisance, obeisance to you in the form of Cit (Knowledge, Consciousness); obeisance to the overlord of Devas. Obeisance to you, the Lord of Devas.

27. Obeisance to you with divine and non-divine forms; obeisance to you with divine form; obeisance to you devoid of old age and death; obeisance to you, the embodiment of (god of) Death.

28. Obeisance to you of the form of blazing fire; to the Death unto the (god of) Death; to the lord who destroy the death of those who resort to you; to the lord of the form of innate bliss; to the lord fond of devotion; repeated bows to the mother, to the father, of all the worlds.

29. Obeisance to the lord dispelling the agony of those who bow down (to you); obeisance to the lord, perpetually endeavouring (for the same). Obeisance, obeisance to you the ocean of natural sympathy in regard to the poor and the wretched.

30. Obeisance to you the transcendental one; to the lord in the form of the greatest; obeisance to you who are the shore beyond; obeisance to the shoreless one (taking the others) to the other shore; obeisance to you in the form of Brahman.

31. Obeisance to you of the truthful form; to the greatest cause. Obeisance to you devoted to the greatest reality pervaded by an uninterrupted series.

32-33. Obeisance to the annihilator of the distress of those who bow down; to the only Sun of your own Soul. O Lord, O Lord of the worlds, do that for which you had been prayed to formerly at the time of your acceptance of the responsibility of creation (?), O embodiment of innate bliss. What is inaccessible to me, if you are pleased, O Lord?

34-35. I have been rendered different from you in a sportive way, O ocean of mercy.

One who wanders within the prison of the universe enveloped by the darkness of ignorance, does not find any way out for the sake of liberation other than you.

36. Obeisance, obeisance to you, the only one worthy of being saluted in the world, O Lord whose lotus-like feet are worshipped by Suras and Asuras; obeisance, obeisance, O Lord, the only moon dispelling distress. Obeisance, obeisance, O Lord with abundance of welfare and excellent knowledge.

37. Obeisance, obeisance, O Lord transcending speculation, O Kalpa Tree bestowing even the unattainable desires; O Lord who are always ready to remove the mass of misery of the distressed and helpless ones who bow down.

38. Be pleased, O lord of worlds, to those immersed in the ocean of misery. O merciful one, save (us) by means of the graceful charm of your benign side-glance.

39. After eulogizing the glorious Lord of the worlds thus by means of words full of the meanings of Vedic passages, Brahmā went to see the Plough-wielding Lord, who held up the earth and had incarnated (as Balabhadra).

40-41. After bowing down with great devotion he eulogized Balarāma joyously:

“O Lord of Devas, the sky is your head; O Lord, water is your physical body, the earth constitutes your feet, fire is your mouth and wind is your breath, the lord of herbs (i.e. Moon) is your mind, the Sun is your eye.

42. O Lord, the quarters are your arms. Obeisance to you, the mirror of knowledge. Obeisance to the plough-wielding lord, the original pillar of all the fourteen worlds.

43. Obeisance to the dispeller of the mass of sins of those who seek refuge in your lotus-like feet. Obeisance to the lord with innumerable faces (mouths), eyes, ears, feet (?), eyes and arms.

44-45. Obeisance to the Sun for the mass of darkness that is firmly rooted and that has no beginning, O lord identical with the three Vedas; obeisance to the destroyer of the threefold defect; to the lord with three incarnations; to the lord holding up the sphere of the earth which is like a cluster of gems in the hoods; obeisance to the lord in the form of Kāla, fire and Rudra; obeisance to you, the great Rudra.

46a. Obeisance to you, asleep in the middle of the umbrella of the hoods with the body as the bed (?)

46b-47. When the water of the great ocean gets increased (during Pralaya), when the three worlds become one, you alone lie there as Śeṣa, O lord, adorned with a thousand hoods. Under the pretext of having clusters of gems on the hoods, you have gathered together all the living beings.

48. You alone are the lord of everything; you are the creator, protector, devourer and supporter of everything always. Myself and others are only a means unto you.

49. It is spoken in the Vedāntas that Lord Nārāyaṇa is not different from you, O lord. You resort to difference for some reason.

50. You are the bed; he is the person lying on; you are the person covering and he is the person covered. He who is Viṣṇu is Rāma and he who is Rāma is Kṛṣṇa alone.

51. There is no difference between you two; be pleased. You are identical with the worlds.”

At the end of this prayer he bowed down to the great Lord Balarāma.

52a. Then he went over to the chariot of Subhadrā in order to see the goddess of the worlds.

(He prayed:)

^[3]

52b-57. “Be victorious, O mother of the universe, be pleased, O great goddess.

You are the maker of the effect and the cause; obeisance to you, the omnipotent one.

O goddess, you have entered the hearts of all who are of the nature of knowledge and delusion!

O Bhadrā, you are always the bestower of the Kaivalya type of liberation. I bow down to you, the source of origin of Suras. O goddess, you are the Māyā of Viṣṇu enchanting the mobile and immobile beings.

You are seated in the lotus of the heart. You follow the feelings and inclination of Viṣṇu. You alone are Lakṣmī, Gaurī, Śacī and Kātyāyanī.

O goddess identical with everything, whatever object there is at any place whatsoever, whether it is real or unreal, you are the Śakti thereof. Who is competent to eulogize you?

Be victorious, O Subhadrā, O gentle lady, you are the bestower of welfare on all. You are Bhadrakālī of auspicious and inauspicious forms. Obeisance to you.

58-62. O goddess, you are the mother of all the worlds. Indeed Nārāyaṇa is the father. You are everything (in the universe) in the female form. Lord of the universe is everything in the male form. There is no difference between you two. There is nothing greater. We have been engaged by you, the Māyā of Viṣṇu. We always wander about, O goddess, carrying out your behest. You are the profession, the predilection and the great hunger. You alone are the sleep.

You are the hope. You fill in all quarters. You are the fulfiller of the hopes and ambitions of everyone, O goddess, you alone are the cause of bondage and of salvation.

O goddess bestowing every knowledge, O eternal one, you are the wish-yielding Kalpa-creeper to all devotees. Save me by means of the benign glances of the comer of your eyes. I bow down to your lotus-like feet.”

63-67. After eulogizing that deity in the form of Bhadrā he went over to the discus of Viṣṇu, Sudarśana, stationed in the chariot nearby. He bowed down to the discus that is (i.e. assumed) the fourth form of Viṣṇu.

After bowing, down with great devotion, he recited the following prayer:

“O Sudarśana of great flames, (O lord) having the lustre equal to that of a crore of Suns, (O lord) pointing out the path to Vaikuṇṭha to those who are blind due to the darkness of ignorance, obeisance to you. O eternally charming one, O abode of the wealth of Vaiṣṇavas, I bow down to that form of Viṣṇu, the vigour of which cannot be checked or restrained.”

After bowing down and eulogizing the deities (thus) the Lord turned away from the chariots.

By the way pointed out by Indradyumna and Nārada he climbed Nīla mountain because he was desirous of seeing the Mansion.

68. He went near the Mansion along with the Devas, O Brāhmaṇas. He saw the beautiful hall mentally approved by him.

69. In its middle he seated the Devas, serpents, kings, Brahminical sages, Yogins, Brāhmaṇas, Vaiṣṇavas and ascetics.

70. The Lord himself sat on an excellent divine throne having a footstool offered by the king.

71. At the bidding of Brahmā, the king chose Bhāradvāja (?), the great sage, in order to perform the prosperity-yielding holy rites: Śāntika (peace-giving) and Pauṣṭika (nourishing).

72-73. Those Devas who were required to be present at the time of the installation, in the holy rites of offering oblations and worship, in the Homas and those who were to be meditated upon occupied the four quarters at the bidding of the Lotus-born Lord. They were excellently adored with sweet scents, flower garlands, embellishments and ornaments.

74. Then the holy rite was begun by the intelligent Bhāradvāja(?) in the presence of the Lord of Devas and all the heaven-dwellers.

75. After worshipping the creator of the worlds at the very outset along with all ancillary and subsidiary rites, the king joyously performed the worship of all the residents of the three worlds.

76-77. Thereupon all the residents of the three worlds who were worshipped by him looked at the immutable Brahmā himself seated in the middle and also the Lord of the worlds visible in the form of Brahman. By the favour of Indradyumna they attained the state of living-liberated souls.

78-83. After performing the inauguration of the Mansion which was very fascinating, wherein a great flag was unfurled on a lofty flagstaff and which was (as though) the body of the Lord, Bharadvāja requested Brahmā to infuse life (into it). Then Brahmā stood up. He performed the holy rite of Svastyayana himself -accompanied by Nārada and other sages, learned Brāhmaṇas, kings, Kṣatriyas, Nāgas (serpents) and great ascetics.

Divine songs were sung in sweet voice by Gandharvas in tunes befitting the auspicious occasion. Celestial damsels began to dance. The hymns of good omen^[4] (Śākunas) were recited by the Brāhmaṇas. The sound prevailed everywhere when conch-shells were blown, Kāhāla trumpets, Muraja and Bherī drums and various other musical instruments were played. Then all of them went into the chariot and lowered (the idols) from the chariot down the flight of stairs.

84-85. They lowered (the idol of) Nārāyaṇa, free from ailments, very slowly and gracefully. They were very alert and attentive. They had good concentration. They had perfect self-control along with great devotion. They held (the idol) placing their hands (gently) at the sides, arms, head and feet. They placed it on cotton-beds and took it near the Mansion.

86-89. From above the flowers of the divine Santāna tree were showered. The following prayer was sung:

“Be victorious, O Kṛṣṇa, O Lord of the universe. Be victorious, O destroyer of all sins. Be victorious, O Lord who adopted the wooden body sportively. Be victorious, O bestower of the desired benefit. Be victorious, O Lord, the graceful uplifter of those who sink in the ocean of worldly existence; Be victorious, O immutable one.

Be victorious, O ocean of mercy. Be victorious, O Lord, the ultimate resort of the distressed ones.

Be victorious, O Acyuta; be victorious, O Ananta; be victorious, O īśāna; obeisance to you.”

The Lord was eulogized with these prayers by the Self-born Lord Brahmā. Nārada too eulogized, playing on his lute.

90-92. Two gem-set umbrellas were held (one) above the head (and the other) behind the back by the Moon and by the Sun with great devotion. Divine incense was burnt. (Celestial damsels) embellished by their youthful charms stood on either side in rows with chowries (in their hands). They were eager to wave them gracefully. All of them joined together with great enthusiasm and took (the idols of) Sudarśana, Subhadrā and Balabhadra.

93-94. A pavilion had been constructed with gem-set pillars at the entrance to the Mansion. The idols were placed there with a circular mirror in front for ablution. Gem-embellished water-pots were filled with holy waters from the Tīrthas scented with perfumes.

Reciting Śrī Sūkta^[5] and Puruṣa Sūkta, (RV.X.90), O excellent Brāhmaṇas, Lord Brahmā performed the rite of ablution of the idols for the benefit of all the worlds.

95. Then the deities were adorned and rendered splendid with sweet scents and garlands. The creator of the world himself performed the rite of Nīrājana (waving of the lights). Then the Lord repeated the Mantras and placed them on a gem-set throne.

Brahmā said:

96. O Lord, the support of the entire universe, established in all the worlds. O Lord with good reputation, O omnipresent one, be settled in the Mansion.

97-102. When you are installed, O Lord, all of us are also stabilized. Let this installation rite be fulfilled at your bidding and thanks to your grace.

After installing the Lord of the worlds, and touching his lotus-like heart, he repeated the Mantrarāja (Leading Mantra) in the Anuṣṭup metre a thousand times.

O Brāhmaṇas, the rite of installation was performed on the eighth day in the bright half of the month of Vaiśākha on a splendid Thursday in conjunction with the Puṣya Star.

That day is very auspicious. It is destructive of all sins. The holy bath, charitable gifts, penance and Homa—all these yield everlasting benefit.

Those who see Kṛṣṇa, Rāma and Subhadrā on that day, sanctified by devotional feelings, will certainly become liberated.

When the eighth day in the bright half of the month of Vaiśākha is in conjunction with Thursday and Puṣya constellation, Viṣṇu should be worshipped. This worship is conducive to the destruction of the sins of a crore of births.

Footnotes and references:

[1]:

The prayer shows identity or oneness between the devotee and the god, here Brahmā and Visnu.

[2]:

The influence of Śaṅkara’s Advaitism—his Māyāvāda, the theory of adhyāsa (superimposition) etc. is found not only in the prayer but elsewhere also in this Purāna.

[3]:

In vv 52-62 Subhadrā is regarded as Viṣṇu’s Śakti or Māyā and hence her identification with different goddesses like Lakṣmī, Gaurī etc. and her oneness with Viṣṇu in this prayer.

[4]:

This is a Khila (supplementary) Sūkta after RV 11.42. It begins with: kanikradaj januṣam prabruvāṇa etc. RV 11.43. is also recited to remove the evil due to the cries of certain birds.

[5]:

It is a very popular Khila Sūkta after RV V. 87 but it is separately recited as an independent Sūkta.