Vamana Purana — Trivikrama Theophany, Shloka 16

Vishnu’s Return to Brahmā and the Vāmana–Trivikrama Theophany

Devanagari script

ततः समाराध्य विभुं सुराधिपः पितामहो धौतमलः स शुद्धः स्वर्गे विरिञ्चिः सदनात् सुपुष्पाण्यानीय पूजां प्रचकार विष्णोः

Transliteration

tataḥ samārādhya vibhuṃ surādhipaḥ pitāmaho dhautamalaḥ sa śuddhaḥ svarge viriñciḥ sadanāt supuṣpāṇyānīya pūjāṃ pracakāra viṣṇoḥ

Translation

Then, having duly propitiated the all-pervading Lord, Pitāmaha—the lord of the gods—Viriñci in heaven, purified and with his impurities washed away, brought excellent flowers from his abode and performed worship of Viṣṇu.

Speakers

• Narrator describing Brahmā’s ritual action toward Viṣṇu

Primary Deities

• Vishnu
• Brahma

Key Themes

• Pūjā as cosmic protocol
• Brahmā’s devotion to Viṣṇu
• Purification (dhauta-mala, śuddha) preceding worship
• Heavenly offerings (supuṣpa)

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Why is Brahmā called ‘surādhipa’ (lord of the gods) here?

While Indra is commonly ‘surādhipa’ as deva-king, Purāṇic diction can apply the title to Brahmā by virtue of his senior cosmic status as Pitāmaha and administrator of creation. The verse reinforces hierarchy: even the ‘lordly’ Brahmā worships Viṣṇu.

What does ‘dhauta-malaḥ śuddhaḥ’ imply in a ritual context?

It signals ritual and moral readiness: impurities (mala) are ‘washed away’ before pūjā. In Purāṇic theology, purification can be both literal (ablution) and inner (clarity of mind), legitimizing the act of worship.

Are ‘supuṣpāṇi’ merely decorative, or do they carry ritual meaning?

Flowers in pūjā are offerings of auspiciousness (maṅgala) and devotion (bhakti). ‘Su-’ emphasizes their excellence—fit for a supreme deity—marking the worship as formal, complete, and cosmically significant.