Chapter 31 - The Lord in the Wooden Body

[Sanskrit text for this chapter is available]

Summary: The Procedure for the Sacred Ablution of the Lord in the Wooden Body.

Jaimini said:

1-2. Feeling contented that he has accomplished what has to be accomplished, the devotee should thereafter go towards the lake Indradyumna which originated as a part of the horse-sacrifices. It is on its bank that Hari dwells in the form of Narasiṃha (Man-Lion). After praying to Narasiṃha, he should take his bath therein in accordance with the (prescribed) injunctions.

3-7. “Obeisance to you, O Narasiṃha. In your excellent holy place, by your favour, the excellent king Indradyumna performed a thousand horse-sacrifices. I have come to take my holy bath in the lake that originated as a part of the horse-sacrifice. Grant me permission (to do so), O Lord.”

After performing Śauca (bodily cleanliness), Ācamana and other routine rites, he should go to the bank of the Tīrtha, stand with palms joined in reverence and pray reciting this Mantra:

“The surface of the ground was dug up by the hoofs of a crore of cows that formed part of the horse-sacrifices. It was filled with their froth and urine as well as the waters (used in the rite) of charitable gifts. You sanctify everything. I have come to take bath in your sacred waters filled with (the waters of) all the Tīrthas. Remove all the sins by this bath, that had arisen in the thousands of my previous births.”

8. Entering the waters, O Brāhmaṇas, he should repeat the five Vāruṇa Mantras and bathe. Within the waters, the Aghamarṣaṇa Mantra should be repeated three times.

9-10. The devotee should then repeat the following Mantra three times and take three dips in that water, O Brāhmaṇas:

“O Tīrtha born of the limbs of the horse-sacrifice, O destroyer of all sins! May the sins incurred in crores of births perish by taking a bath in you.”

He should then remember Had in the form of Narasiṃha by (uttering) Viṣṇu Gāyatrī.

11-15. Waters are called Nārā because they are sons of Nara. This is the first resort of his. Hence the devotee should remember Hari in the waters.^[1]

Then the man should propitiate Devas, sages and Pitṛs in accordance with injunctions. He should then go to Narasiṃha seated facing the West.

By seeing Saṃbhu whether already in existence or artificially prepared as well as Hari facing the West, one is rid of sins originating from crores of births.

The devotee should worship Narasiṃha by means of Atharvaṇa Mantra. Indeed this Mantra-Rāja (‘King of Mantras’) was established formerly by Nārada.

This has been used for worship for a long time by him as well as by Indradyumna. In regard to the Lord in the form of Narasiṃha, O Brāhmaṇas, there is no other Mantra like that.

16. Lord Narasiṃha becomes delighted merely by the utterance of this (Mantra). It is by means of this Mantra that the Lord with wooden body (idol) was installed by Brahmā.

17-22. The devotee should worship Lord Narasiṃha with all the offerings and services mentioned before. Japā (China rose) flowers of tawny colour and other sweet-smelling flowers also should be used. The devotee should smear Narasiṃha with (fragrant ointments of) sandal paste, Agallochum and camphor. The following should be the Naivedya:

Milk pudding along with sugar and cow’s ghee, sweetmeats fried in ghee with pieces of camphor, Saṃyāvas (cakes prepared from wheat-flour), pies prepared in ghee, different kinds of fruits and cooked rice along with sugar and curds.

By seeing, touching, bowing down and worshipping Narasiṃha a man obtains his own desires. There is no doubt about it. Whatever he mentally desires, such as Deva-hood, Lordship of immortal beings, Gandharvahood, power and mastery over others, ability to win over others and becoming an Emperor, he obtains the same undoubtedly.

23-26. The procedure of Pañca-Tīrtha has been recounted to you, O Brāhmaṇas, as you had asked (for it). After performing (such worship) for five days, the man of holy rites engaged in devotion to Viṣṇu will not subsequently enter the body consisting of the five elements (i.e. he is liberated).

On the full-moon day, early in the morning, the devotee should take his holy bath in accordance with the injunctions mentioned before. He should take in only pure food, should control his sense-organs and observe the holy fast of taking food once a day only. Thus he observes the vow for the pleasure of the Deity. He should continue this for five days. Thereafter, he should enter the Mansion and see Puruṣottama reclining on the couch. By seeing Rāma (Balabhadra) and Subhadrā too he is liberated from all sins.

27-28. If a person sees Hari on the full-moon day in the month of Jyeṣṭha, as he is being bathed by sweet-smelling water taken from the well consisting of all the Tīrthas, no contact with any sin or sinner can have any adverse effect on his soul.

Now, I shall describe the procedure for those who want to take out processions (of the Lord). O sages, listen to it.

29-34. On the fourteenth day itself, a sturdy and splendid cot made of wood and straw should be got ready. Or it may be made of stone and smeared completely with lime and mortar. It must be durable, O excellent Brāhmaṇas. It is intended for the ablution of the Lord. The devotee should not use trickery in spending for this. The place must have different kinds of trees all around. It must be cool with gentle wind blowing from the South. It must be consecrated on the open grassy land where the waves of the sea lash gently. There must be a lofty canopy rendered splendid by means of costly clothes. But the covering should be so fine that Devas can have a clear view.

Devas, sages etc. come there along with Brahmā for bathing the Lord of the universe. They take with them the waters from the celestial Gaṅgā adorned with Pārijāta flowers. Brahminical sages and Devas accompanied by Brahmā bathe the Lord seated on the couch. They bathe him at the behest of Parameṣṭhin.

35-38. This Lord should be adored by Heaven-dwellers with the words ‘Be victorious’ and eulogies. Hence the couch should be embellished with wreaths and chowries as well as gem-set necklaces of various sorts. Festoons must be made with attractive silk cloths. It must be sprinkled with sanḍal-water rendered fragrant with sweet scents and incense. After installing the couch the devotee should place pots made of gold to the south of it. They should be filled with water taken out from the well. In the hall it should be duly consecrated and perfumed.

39. The devotee should fill the pots with excellently scented water repeating Pavamāna Suktas.^[2] This rite shall be performed at midnight on the fourteenth day. It has been so prescribed.

40-42. Brāhmaṇas, Kṣatriyas, Vaiśyas and others who are honoured and respected by the king should slowly carry (or take in a palanquin) Hari along with Balarāma as they are continuously fanned with chowries and hand-fans. While bathing Lord Vīṣṇu, the unguents applied previously should not be removed from the body of the Lord. By applying the sweet-smelling unguents, the idol should be made stronger in the limbs everyday. Indeed one with weak limbs cannot make others strong.

43-51a. The devotees carrying the Lord should be careful. They must not commit any mistake. If they are careless and if the Lord, the enemy of Mura, or Bala or Subhadrā were to fall down, it indicates danger to the king or to the realm. There will be harm to those who let the idol fall down. Their children will be extremely miserable.

Those wicked souls will have certainly to go to hell. Those who are deluded and do not have any faith or belief and say, “How can a wooden idol remain for a long time”, are inimical to the Lord. They will be excluded from all holy rites and will fall into hell. A number of arguments to create disbelief in regard to righteous and pious activities can be advanced by deluded persons, atheists, ungrateful persons and damned souls. Everything depends on the invisible merit of the person concerned. The idol appears to be made of different things in accordance with the merit of these persons. At the end, the Mansion (Temple), the idol etc. perish.

This is not made by anyone. Nor has that tree been grown by anyone. That which grants boons is certainly not considered to be this idol.

In the Manvantaras that have gone by, when the idol was made, the devotional feelings of the people and of the Devas used to increase. Such were the divine devout feelings of all the kings too, O Brāhmaṇas.

51b-55a. The Lord, the receptacle of mercy, manifested himself in the Svārociṣa Manvantara. In the Vaivasvata Manvantara, in the twenty-seventh cycle of the sets of four Yugas, at the close of the Dvāpara Yuga, both Kṛṣṇa and Arjuna came here. Performing the holy rites, they stayed here for three days. With great devotion they worshipped the Slayer of Madhu (Jagannātha), eulogized him and then returned to Dvārakā.^[3] No one who has adopted human body, knows the reality. The incarnations of Viṣṇu take place in every Yuga and after establishing piety and righteousness, they merge into the original region (of the Lord).

55b-59. He was formerly requested by Brahmā who was told by the Lord that he, Lord Viṣṇu, would be staying for the period of a Parārdha in wooden form. Viṣṇu, on being meditated upon with pure Sattva qualities, is a bestower of boons forever.

The achievement of one will be in accordance with one’s faith. Even if he errs in his belief, a person who is a devotee of steadfast mind, derives the rare benefit befitting his endeavour from him. Formerly, everything in regard to the liberation of Aṃbarīṣa was narrated to you.

Therefore, have very firm devotion towards the Lord of the universe in the form of the supreme Brahman and stay in the holy place of Puruṣottama.

60-66. Hence this excellent couch of Śrīkṛṣṇa should be carried with great devotion. The devotees should serve Subhadrā and Balabhadra with royal honour.

The umbrellas should be lifted up. The chowries are used for fanning. The incense from Agallochum spreads everywhere. Different kinds of musical instruments resound majestically in all the directions. When the triple symphony of songs, dances and musical instruments fills the abode, when the darkness is dispelled by means of rows and rows of lamps, and when the great festivities increase, anticipating some negligence (on the part of those who carry the Deity) the Lord is kept covered by means of excellent silk cloth of fine fabric while being taken over a long distance. Due to the speed of the movement, the sire of the worlds comes to a supine position. The Devas who observe repeatedly, begin to suspect if the Lord is about to ascend to heaven. They chant (loudly), “Be victorious, O Rāma. Be victorious, O Kṛṣṇa. Be victorious, O Bhadrā.”

Thus the Lord is gracefully taken to the place of the couch by Brāhmaṇas and others at midnight in the course of the holy ablution on his birthday, on the full-moon day in the month of Jyeṣṭha.

67-70. The sound of the Devas vying with one another is heard in the firmament. The sounds of the divine Dundubhi drums mixed with the shouts of ‘Be victorious’ are heard. Then the embodiment of Brahman placed on the couch, is covered along with the idol intended to be worshipped. All the limbs except the face are covered with excellent cloths. The Lord is worshipped as per the formalities and services mentioned before, excepting the offer of Naivedya.

With the proclamation of Śānti (Mantras) the devotee should bathe the leading Suras (deities) by means of the pots kept ready with perfumed water duly consecrated by repetition of the Mantra Samudrajyeṣṭhāḥ (RV.VII. 19-1) to the satisfaction of those who bathe (the deity) and watch.

71. Those men who stand there and watch (the Lord) being bathed, shall not take bath in the waters of the womb any longer (i.e. will not be reborn but attain liberation).

72. Those who are eager in their mind to witness the procession, those who joyously witness the ablution of the Lord in the month of Jyeṣṭha, do not sink in the ocean of worldly existence.

73. The beginningless mass of sins whether committed intentionally or unwittingly, of those persons who witness the ablution of Hari, perishes instantaneously.

74-78. It is true. It is (definitely) true, O eminent Brāhmaṇas. I am speaking the truth. It subdues all distresses. It is destructive of all sins and impurities, if the ablution of Śrīpati is devoutly witnessed on the full-moon day in the month of Jyeṣṭha.

All those sins which necessitate expiation, of those persons who witness the ablution of Hari, perish. There is no other holy rite greater than this which liberates one without exertion, viz. the ablution of Hari that is witnessed on the birthday of Hari in the month of Jyeṣṭha.

Holy baths, charitable gifts, penance, Śrāddha, Japa, Yajña etc.—all these performed regularly in crores of births and multiplied by a crore, do not equal the merit of witnessing the ablution of Han.

19. If a person witnesses with great devotion, the ablution of Viṣṇu even once a year, O Brāhmaṇas, he does not come to grief in getting liberation from saṃsāra.

80-82. O Brāhmaṇas, if a person witnesses the ablution of Hari, it is as meritorious as the performance of meritorious sacrifices with sincerity, offering sumptuous monetary gifts, as offering great charitable gifts (Mahādānas), as the feeding of crores of Brāhmaṇas, as the performance of crores of Śrāddhas at Gayaśīrṣa and other holy spots, as the performance of penances in Tīrthas etc. at the auspicious hours and as the holy ablutions taken crores of times in crores of Tīrthas in the Yogas (auspicious hours) such as Ardhodaya^[4] etc.

83. It is true. It is (nothing but) the truth. I am speaking the truth, O prominent Brāhmaṇas. There is no other holy rite more conducive to welfare as this in the view of śāstras.

84. He who sees Puruṣottama being bathed while stationed on the couch, gets hundred times the benefit of taking holy bath. There is no doubt about it.

85. He who witnesses the Lord of the universe stationed on the couch and getting wet after the bath, becomes one whose mind is wet with thick mass of bliss. He does not incur any sin.

86. By seeing Acyuta stationed on the couch one obtains that benefit which has been mentioned in regard to the rite of witnessing the ablution.

87. The only Lord of the universe is stationed there in three forms, O Brāhmaṇas. The witnessing of the ablution of each of these yields worldly pleasures and salvation.

88-91. He who joyously proclaims “Be victorious, O Rāmabhadra”, “Be victorious, O Bhadrā”, “Be victorious, O Kṛṣṇa, the Lord of the universe”, at the time of the holy ablution, attains salvation, O excellent Brāhmaṇas.

The devotee should joyously and sincerely distribute monetary gifts separately to those persons who have consecrated and added scents and perfumes to the waters intended for the rite of ablution. With great faith, the devotee should give sumptuous food, garments and ornaments to the Brāhmaṇas. He should satisfy the poor and helpless ones. Those who arrive to witness the rite of ablution are certainly liberated souls while alive.

92-96. For the delight of Hari the king should honour them according to his capacity. If a man or a woman occupies a good seat and takes a bath with the water left over after the ablution, he or she gets great merits, which I shall describe.

One who is afflicted with a chronic malady becomes strong and vigorous. He shall conquer premature death. A woman who has no son or whose son is dead or who is barren, shall get a son. A poor man shall become rich and the most handsome of all the people in the world. A pregnant woman will deliver a son of great merits and longevity. A righteous-souled man certainly gets the merit of witnessing the ablution, which is said to be the merit of taking holy bath in Gaṅgā and all the other Tīrthas.

Footnotes and references:

[1]:

Cf. the explanation of the term ‘Nārāyaṇa:

āpo nārā iti proktā, āpo vai nara-sūnavaḥ |
tā yadasyāyanaṃ pūrvaṃ tena nārāyaṇaḥ smṛtaḥ ||
     —Manu 1.10

[2]:

Sūktas in RV IX.

[3]:

This incident is unsupported in the Mbh and BhP. If Jagannātha is Kṛṣṇa, this reference is a bit confusing.

[4]:

Ardhodaya: When in the month of Pauṣa or Māgha there is Amāvāsyā (new-moon day) with Śravaṇa Nakṣatra and Vyatīpāta Yoga, it is called Ardhodaya. (Mbh quoted in History of Daharmaśāstra vol. I, p.261).