The Greatness of Puruṣottama (Aṣṭākṣarī Maṇḍala-Pūjā and Nyāsa)

Verse 1

वसुरुवाच । देवान् ऋषीन्पितॄंश्चान्यान्संतर्प्याचम्य वाग्यतः । हस्तमात्रं चतुष्कोणं चतुर्द्वारं सुशोभनम् ॥ १ ॥

Vasu said: Having duly satisfied the gods, the sages, the ancestors, and others, and then performing ācamana and restraining one’s speech, one should prepare a beautiful square (altar/diagram) of a hand’s measure, furnished with four well-made gateways.

Verse 2

पुरं विलिख्य विधिजेतीरे तस्य महोदधेः । मध्ये तत्र लिखेत्पद्मष्टपत्रं सकर्णिकम् ॥ २ ॥

Having properly drawn a sacred enclosure (pura) on the shore of that great ocean, one should then draw in its center an eight-petalled lotus with its pericarp (central core).

Verse 3

एवं मंडलमालिख्य पूजयेत्तत्र मोहिनि । अष्टाक्षरविधानेन नारायणमजं विभुम् ॥ ३ ॥

Thus, having drawn the ritual maṇḍala, O Mohinī, one should worship there Nārāyaṇa—the unborn, all-pervading Lord—according to the rite of the eight-syllabled mantra.

Verse 4

अथ ते संप्रवक्ष्यामि कायशोधनमुत्तमम् । क्षकारं हृदये चिंत्यं रक्तं रेफसमन्वितम् ॥ ४ ॥

Now I shall explain to you the supreme method of purifying the body: meditate upon the syllable “kṣa” within the heart—visualized as red and joined with the sound “ra” (repha).

Verse 5

ज्वलंतं त्रिशिखं चैव दहंतं पापसंचयम् । चंद्रमंडलमध्यस्थमेकारं मूर्ध्नि चिंतयेत् ॥ ५ ॥

One should meditate on the syllable ‘E’ (ekāra) abiding in the center of the lunar orb—blazing, three-flamed, and burning up the accumulated mass of sins—placing that contemplation upon the crown of the head.

Verse 6

शुक्लवर्णं प्रवर्षंतममृतं प्लावयन्महीम् । एवं निर्द्धूतपापस्तु दिव्यदेहस्ततो भवेत् ॥ ६ ॥

A white-hued nectar rains down, flooding the earth. Thus, with sins completely washed away, one then attains a divine body.

Verse 7

अष्टाक्षरं ततो मंत्रं न्यसेद्देहात्मनेर्बुधः । वामपादं समारभ्य क्रमशश्चैव विन्यसेत् ॥ ७ ॥

Then the wise practitioner should perform nyāsa of the eight-syllabled mantra upon his own body, beginning with the left foot and placing it step by step in due order.

Verse 8

पंचांगं वैष्णवं चैव चतुर्व्यूहं तथैव च । करशुद्धिं प्रकुर्वीत मूलमंत्रेण साधकः ॥ ८ ॥

The practitioner should perform the Vaiṣṇava fivefold auxiliaries (pañcāṅga) and also the meditation on the four Vyūhas; likewise, using the root mantra (mūla-mantra), he should carry out the purification of the hands (kara-śuddhi).

Verse 9

एकैकं चैव वर्णं तु अंगुलीषु पृथक् पृथक् । ॐकारं पृथिवी शुक्लं वामपादे तु विन्यसेत् ॥ ९ ॥

One should place each syllable separately upon the fingers. Then one should install the sacred Oṃ, together with the earth element—visualized as white—upon the left foot.

Verse 10

नकारस्तु भावः श्यामो दक्षिणे तु व्यवस्थितः । मोकारं कालमेवाहुर्वामकट्यां निधापयेत् ॥ १० ॥

The syllable ‘na’ is said to be the dark-hued principle of inner disposition (bhāva) and is to be placed on the right side. The syllable ‘ma’ is declared to be Time itself (kāla), and one should place it on the left hip.

Verse 11

नाकारं पूर्वबीजं तु दक्षिणस्यां व्यवस्थितम् । राकारस्तेज इत्याहुर्नाभिदेशे व्यवस्थितः ॥ ११ ॥

The syllable “na,” the prior seed-sound, should be placed on the right side. The syllable “ra,” they declare, is of the nature of radiance (tejas) and should be placed in the region of the navel.

Verse 12

वायव्योऽयं यकारस्तु वामस्कंधे समाश्रितः । णाकारः सर्वदा ज्ञेयो दक्षिणांसे व्यवस्थितः ॥ १२ ॥

The syllable “ya,” belonging to Vāyu, should be placed upon the left shoulder. The syllable “ṇa” should always be understood as stationed upon the right shoulder.

Verse 13

यकारोऽयं शिरस्थश्च यत्र लोका व्यवस्थिताः । ॐकारं हृदये न्यस्य विकारं वा शिरस्यथ ॥ १३ ॥

This letter “ya” should be placed in the head, for in it the worlds are held in their proper order. Having installed the syllable “Oṃ” in the heart, one should then place the letter “vi” upon the head.

Verse 14

ष्णकारं वै शिखायां तु वेकारं कवचे न्यसेत् । नकारं नेत्रयोस्तु स्यान्मकारं चास्त्रमीरितम् ॥ १४ ॥

One should place the syllable “ṣṇa” in the śikhā (the crown-lock), the syllable “ve” in the kavaca (the protective armour-mantra); the syllable “na” is to be placed in the eyes, and the syllable “ma” is declared to be the astra (the missile-mantra).

Verse 15

ललाटे वासुदेवस्तु शुक्लवर्णः समास्थितः । रक्तः संकर्षणश्चैव मुखे वह्न्यकसन्निभः ॥ १५ ॥

On the forehead abides Vāsudeva, established in a pure white hue. And Saṅkarṣaṇa, red in color, is likewise present upon the face, radiant like fire and the sun.

Verse 16

प्रद्युम्नो हृदये पीतोऽनिरुद्धो मेहने स्थितः । सर्वांगे सर्वशक्तिश्च चतुर्व्यूहार्चितो हरिः ॥ १६ ॥

Pradyumna, of golden radiance, is to be contemplated in the heart; Aniruddha is stationed in the organ of generation. Hari is worshipped as the Caturvyūha, whose all-powerful śakti pervades the entire body.

Verse 17

ममाग्रेऽवस्थितो विष्णुः पृष्ठतश्चापि केशवः । गोविंदो दक्षिणे पार्श्वे वामे तु मधुसूदनः ॥ १७ ॥

Before me stands Viṣṇu; behind me is Keśava. Govinda is at my right side, and on my left is Madhusūdana.

Verse 18

उपरिष्टात्तु वैंकुठो वाराहः पृथिवीतले । अवांतरदिशो यास्तु तासु सर्वासु माधवः ॥ १८ ॥

Above is Vaikuṇṭha; upon the earth’s surface is the Lord as Varāha. And in all the intermediate directions, in every one of them, Mādhava is present.

Verse 19

गच्छतस्तिष्ठतो वापि जाग्रतः स्वपतोऽपि वा । नरसिंहकृता गुप्तिर्वासुदेवमयो ह्यहम् ॥ १९ ॥

Whether walking or standing, whether awake or even asleep—there is protection wrought by Narasiṁha; for I am indeed pervaded by Vāsudeva (Viṣṇu) Himself.

Verse 20

एवं विष्णुमयो भूत्वा ततः कर्म समारभेत् । यथा देहे तथा देवे सर्वतत्वानि योजयेत् ॥ २० ॥

Thus, having become permeated with Viṣṇu, one should then commence the ritual act. As one contemplates within one’s own body, so also in the deity one should duly connect and apply all the tattvas (principles).

Verse 21

फकारांतं समुद्दिष्टं सर्वविघ्नहरं शुभम् । तत्रार्कचंद्रवह्नीयनां मंडलानि विचिंतयेत् ॥ २१ ॥

The syllable ending in “pha” is proclaimed auspicious, the remover of all obstacles. Upon it one should contemplate the circular maṇḍalas of the Sun, the Moon, and Fire.

Verse 22

पद्ममध्ये न्यसेद्विष्णुं भुवनस्यांतरस्य तु । ततो विचिंत्य हृदये प्रणवं ज्योतिरुत्तमम् ॥ २२ ॥

He should place Viṣṇu in the lotus’s center, within the universe’s inner space. Then, contemplating in the heart, he should meditate on the Praṇava (Oṁ), the supreme light.

Verse 23

कर्णिकायां समासीनं ज्योतीरूपं सनातनम् । अष्टाक्षरं ततो मंत्रं न्यसेच्चैव यथाक्रमम् ॥ २३ ॥

Upon the lotus’s pericarp (karṇikā) sits the Eternal One, whose very form is pure light. Thereafter one should duly perform the nyāsa of the eight-syllabled mantra (aṣṭākṣara), in proper sequence.

Verse 24

तेन व्यस्तसमस्तेन पूजनं परमं स्मृतम् । द्वादशाक्षरमंत्रेण यजेद्देवं सनातनम् ॥ २४ ॥

By that method—whether performed in detailed steps or in concise form—worship is regarded as supreme. With the twelve-syllabled mantra (dvādaśākṣara), one should adore the eternal Lord.

Verse 25

ततोऽवधार्य हृदये कर्णिकायां बहिर्न्यसेत् । चतुर्भुजं महासत्वं सूर्यकोटिसमप्रभम् ॥ २५ ॥

Then, having firmly fixed the attention in the heart, one should place (the Lord) outward upon the pericarp of the heart-lotus—visualizing the great, exalted Being, four-armed, whose radiance equals that of ten million suns.

Verse 26

चिंतयित्वा महायोगं ततश्चावाहयेत्क्रमात् । मीनरूपावहश्चैव नरसिंहश्च वामनः ॥ २६ ॥

Having meditated upon the Supreme as Mahāyoga, one should then invoke Him in due order—as the One who assumes the form of a Fish, and also as Narasiṃha and Vāmana.

Verse 27

आयांतु देवा वरदा मम नारायणाग्रतः । सुमेरुः पादपीठं ते पद्मकल्पितमासनम् ॥ २७ ॥

May the boon-bestowing gods come before my Lord Nārāyaṇa. Let Sumeru be Your footstool, and let a lotus fashioned for You be Your seat.

Verse 28

सर्वतत्वहितार्थाय तिष्ठ त्वं मधुसूदन । पाद्यं ते पादयोर्देव पद्मनाभ सनातन ॥ २८ ॥

For the welfare and true purpose of all tattvas, stand here, O Madhusūdana. O God—Padmanābha, the Eternal—this water for washing the feet is offered at Your feet.

Verse 29

विष्णो कमलपत्राक्ष गृहाण मधुसूदन । मधुपर्कं महादेव ब्रह्माद्यैः कल्पितं मया ॥ २९ ॥

O Viṣṇu, lotus-petaled-eyed Madhusūdana—O great Lord—please accept this madhuparka, the honey-mixture offering I have prepared as ordained by Brahmā and the other gods.

Verse 30

निवेदितं च भक्त्यार्घं गृहाण पुरुषोत्तम । मंदाकिन्यास्ततो वारि सर्वपापहरं शिवम् ॥ ३० ॥

O Puruṣottama, accept this arghya offered with devotion. Then receive the water of the Mandākinī—auspicious and pure, Śiva-like—removing all sins.

Verse 31

गृहाणाचमनीयं त्वं मया भक्त्या निवेदितम् । त्वमापः पृथिवी चैव ज्योतिस्त्वं वायुरेव च ॥ ३१ ॥

Accept this ācamanīya water that I offer with devotion. You Yourself are the waters and the earth; You are the light (fire), and indeed You are the wind.

Verse 32

लोकसंधृतिमात्रेण वारिणा स्नापयाम्यहम् । देवतंतुसमायुक्ते यज्ञवर्णसमन्विते ॥ ३२ ॥

Using only as much water as is needed to sustain the world, without waste, I perform the bathing rite. (That water/that rite) is joined with the “threads” of the deities and endowed with the sacred colors of yajña.

Verse 33

स्वर्णवर्णप्रभे देव वाससी प्रतिगृह्यताम् । शरीरं च न जानामि चेष्टां च तव केशव ॥ ३३ ॥

O radiant Lord, shining with a golden hue—please accept these garments. O Keśava, I cannot comprehend Your divine form, nor can I fathom the ways of Your actions.

Verse 34

मया निवेदितं गंधं प्रतिगृह्य विलिप्यताम् । ऋग्यजुःसाममंत्रेण त्रिवृतं पद्मयोनिना ॥ ३४ ॥

Accept the fragrant paste that I have offered, and anoint (Your sacred form) with it. It has been thrice consecrated by the Lotus-born (Brahmā) through the mantras of the Ṛg, Yajus, and Sāma.

Verse 35

सावित्रीग्रंथिसंयुक्तमुपवीतं तवार्प्यते । दिव्यरत्नसमायुक्ता वह्निभानुसमप्रभाः ॥ ३५ ॥

I offer You the sacred thread (upavīta), joined with the knot of the Sāvitrī (Gāyatrī) rite. Adorned with divine gems, it shines with a radiance equal to fire and the sun.

Verse 36

गात्राणि शोभयिष्यंति अलंकारास्तु माधव । सूर्याचंद्रसोमर्ज्योतिर्विद्युदग्न्योस्तथैव च ॥ ३६ ॥

O Mādhava, ornaments shall adorn the limbs; likewise the radiance of the sun, the moon, Soma, lightning, and fire shall shine forth.

Verse 37

त्वमेव ज्योतिषां देव दीपोऽयं प्रतिगृह्यताम् । वनस्पतिरसो दिव्यो गंधाढ्यः सुरभिश्च ते ॥ ३७ ॥

O God who are the very Light among all lights, please accept this lamp. It is fed with the divine essence of plants (oil), rich in fragrance and sweet-smelling for You.

Verse 38

मया निवेदितो भक्त्या धूपोऽयं प्रतिगृह्यताम् । अन्नं चतुर्विधं स्वादु रसैः षड्भिः समान्विताम् ॥ ३८ ॥

May this incense, offered by me with devotion, be graciously accepted. And may this delicious fourfold food, endowed with the six tastes, also be accepted.

Verse 39

मया निवेदितं भक्त्या नैवेद्यं तव केशव । पूर्वे दले वासुदेवं याम्ये संकीर्षणं न्यसेत् ॥ ३९ ॥

O Keśava, the food-offering (naivedya) has been presented by me with devotion to You. On the eastern portion one should place Vāsudeva, and on the southern one Sāṅkarṣaṇa.

Verse 40

प्रद्युम्नं पश्चिमे कुर्यादनिरुद्धं तथोत्तरे । वाराहं च तथाग्रेये नरसिंहं च नैर्ऋते ॥ ४० ॥

One should place Pradyumna on the western side, and Aniruddha likewise on the northern side; Varāha in the north-east, and Narasiṃha in the south-west.

Verse 41

वायव्यां माधवं चैव तथैशाने त्रिविक्रमम् । तथाष्टाक्षरदेवस्य गरुडं परितो न्यसेत् ॥ ४१ ॥

In the north‑west one should place (invoke) Mādhava, and in the north‑east place Trivikrama; likewise, all around the Lord of the Aṣṭākṣarī mantra one should set Garuḍa.

Verse 42

वामपार्श्वे तथा चक्रं शंखं दक्षिणतो न्यसेत् । तथा महागदां चैव न्यसेद्देवस्य दक्षिणे ॥ ४२ ॥

One should place the discus on the left side and set the conch on the right; likewise, the great mace should also be placed on the deity’s right side.

Verse 43

ततः शार्ङ्गधनुर्विद्वान्न्यसेद्देवस्य वामतः । दक्षिणे चेषुधी दिव्ये खङ्गं वामे च विन्यसत् ॥ ४३ ॥

Then the learned worshipper should place Śārṅga, the Lord’s bow, on the deity’s left side; on the right, the divine quiver of arrows; and he should also set the sword on the left.

Verse 44

श्रियं दक्षिणतः स्थाप्य पुष्टिमुत्तरतो न्यसेत् । वनमालां च पुरतस्ततः श्रीवत्सकौस्तुभौ ॥ ४४ ॥

Placing Śrī (Lakṣmī) on the right side and setting Puṣṭi on the northern side, one should arrange the forest‑garland in the front; thereafter one should mark the Śrīvatsa sign and the Kaustubha jewel.

Verse 45

विन्यसेद्धृदयादीनि पूर्वादिषु चतुर्ष्वपि । ततोऽस्त्रं देवदेवस्य कोणे चैव तु विन्यसेत् ॥ ४५ ॥

One should place (perform nyāsa of) the heart and the other aṅga‑nyāsas in all the four directions beginning with the east. Then one should also place the weapon‑mantra (astra) of the God of gods in the corner, the intermediate direction, as well.

Verse 46

इंद्रमग्निं यमं चैव निर्ऋतिं वरुणं तथा । वायुं धनदमीशानमनंतं ब्रह्मणा सह ॥ ४६ ॥

Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Kubera the lord of wealth, Īśāna, and Ananta—together with Brahmā as well—are invoked and named.

Verse 47

पूजयेत्तान्स्वकैर्मंत्रैरधश्चोर्ध्वं तथैव च । एवं संपूज्य देवेशं मंडलस्थं जनार्दनम् ॥ ४७ ॥

One should worship them with one’s own prescribed mantras, below and above alike. Thus, having duly honored them, one worships Janārdana, Lord of the gods, who abides within the ritual maṇḍala.

Verse 48

लभेदभिमतान्कामान्नरो नास्त्यत्र संशयः । अनेनैव विधानेन मंडलस्थं जनार्दनम् ॥ ४८ ॥

By this method a person attains the desired aims—of this there is no doubt. By this very procedure one should worship Janārdana (Viṣṇu) established within the sacred maṇḍala.

Verse 49

पूजितं यस्तु पश्येत्स प्रविशेद्विष्णुमव्ययम् । सकृदप्यर्चितो येन विधिनानेन केशवः ॥ ४९ ॥

Whoever beholds the Lord being worshiped enters into imperishable Viṣṇu. For by this prescribed rite, even worshiping Keśava but once bestows its fruit.

Verse 50

जन्ममृत्युजरास्तीर्त्वा विष्णोः पदमवाप्नुयात् । यः स्मरेत्सततं भक्त्या नारायणमतंद्रितः ॥ ५० ॥

Crossing beyond birth, death, and old age, one attains the abode of Viṣṇu—one who, with devotion and without negligence, constantly remembers Nārāyaṇa.

Verse 51

अन्वहं तस्य वासाय श्वेतद्वीपः प्रकीर्तितः । ॐकारादिसमायुक्तं नमस्कारं तदीयकम् ॥ ५१ ॥

For His daily abode, Śvetadvīpa is renowned; and the salutation that is His is the reverent namaskāra, prefaced with Oṃ and the other sacred formulae.

Verse 52

सनाम सर्वतत्त्वानां मंत्र इत्यभिधीयते । अनेनैव विधानेन गंधपुष्पं निवेदयेत् ॥ ५२ ॥

That utterance which includes the names of all the tattvas is called a mantra. By this very same procedure, one should offer fragrance and flowers.

Verse 53

एकैकस्य प्रकुर्वीत यथोद्दिष्टं क्रमेण तु । मुद्रास्ततो निबध्नीयाद्यथोक्तिक्रमवेदितम् ॥ ५३ ॥

One should perform each item individually, in the very sequence as prescribed; thereafter, one should execute the mudrās, knowing their order exactly as stated.

Verse 54

जपं चैव प्रकुवर्ति मूलमंत्रेण तत्ववित् । अष्टाविंशतिमष्टौ वा शतमष्टोत्तरं तथा ॥ ५४ ॥

And the knower of the true principle should indeed perform japa with the root-mantra—either twenty-eight times, or eight times, or likewise one hundred and eight times.

Verse 55

काम्येषु च यथोक्तं स्याद्यथाशक्ति समाहितः । पद्मं शंखं च श्रीवत्सं गदां गरुडमेव च ॥ ५५ ॥

And in rites performed for the fulfillment of specific desires, one should proceed exactly as prescribed, concentrating the mind and acting according to one’s capacity—(meditating upon or marking) the lotus, the conch, the Śrīvatsa, the mace, and Garuḍa as well.

Verse 56

चक्रं खङ्गं च शार्ङ्गं च अष्टौ मुद्राः प्रकीर्तिताः । गच्छ गच्छ परं स्थानं पुराणपुरुषोत्तम ॥ ५६ ॥

The discus, the sword, and the Śārṅga bow—these are proclaimed among the eight sacred mudrās, the holy hand-signs. Go, go to the supreme abode, O Primeval Puruṣottama, the Supreme Person.

Verse 57

यन्न ब्रह्मादयो देवा विंदंति परमं पदम् । अर्चनं ये न जानंति हरेर्मंत्रैर्यथोदितम् ॥ ५७ ॥

Those who do not know the prescribed worship (arcana) of Hari, together with His mantras as taught, do not attain the supreme state—not even the gods, beginning with Brahmā.

Verse 58

ते त्वत्र मूलमंत्रेण पूजयंत्यच्युतं शुभे ॥ ५८ ॥

But here, O auspicious lady, they worship Acyuta (Viṣṇu) by means of the root mantra (mūla-mantra).

Verse 59

इति श्रीबृहन्नारदीयपुराणे उत्तरभागे वसुमोहिनीसंवादे पुरुषोत्तममाहात्म्ये सप्तपञ्चाशत्तमोऽध्यायः ॥ ५७ ॥

Thus ends the fifty-seventh chapter, “The Greatness of Puruṣottama,” in the Uttara-bhāga of the revered Bṛhannāradīya Purāṇa, within the dialogue between Vasu and Mohinī.