Indradhvaja Utsava in the Vishṇu Dharmottara Purāṇa

The Indradhvaja Utsava is the festival of Indra’s banner (dhvaja means banner and utsava means festival). It is also called the Śakradhvaja festival, since Śakra is another name of Indra, the king of the devas. Chapters 154 to 157 of the Dvitīya Khaṇḍa (second part) of the Vishṇu Dharmottara Purāṇa teach this royal festival in full.

Chapter 154 tells how the festival began, with Vishṇu’s gift of the divine banner to the devas. Chapters 155 and 156 give the four-day procedure, which starts on the Ekādaśī (11th day) of the bright fortnight of Āshāḍha. They include the detailed installation of the banner (dhvaja-pratishṭhā) and what to do about bad omens during the festival. Chapter 157 gives the Indra-stotra, a hymn that openly identifies Indra with Brahmā, Rudra, Vishṇu and Skanda, showing the unity that lies beneath this royal festival.

How the Festival Began (Chapter 154)

The festival goes back to a direct act of Bhagavān Vishṇu on behalf of the devas. When the devas were troubled by the asuras and sought protection, Vishṇu, resting on Śesha in the Kshīrasāgara (the ocean of milk), told them to set up and carry the sacred dhvaja as the outward sign of his śakti (power) protecting them in battle. The dhvaja was not just a battle flag; it was a consecrated symbol of Vishṇu’s śakti shown in Indra’s rule over the devas.

This origin ties the festival directly to the great battle between the devas and the asuras, the never-ending struggle for dharma that the Vishṇu Dharmottara Purāṇa always presents as the model for human kingship. Indra’s authority over the devas is confirmed by Vishṇu’s gift of the banner. In the same way, a human king’s authority over his army is confirmed when he takes part in this same order through the yearly festival.

The Four-Day Festival (Chapters 155–156)

The festival begins on Āshāḍha Śukla Ekādaśī, the same day Vishṇu goes to his śayana (sleep). So the festival honours Indra as the active warrior-protector just as Vishṇu enters his rest. This timing is the Purāṇa’s statement: while Vishṇu sleeps, Indra watches over the three worlds, and the festival honours that guardianship.

Day one (Ekādaśī):

• The king keeps the Ekādaśī vrata: fasting, staying awake at night and offering pūjā to Vishṇu
• The great banner-pole (dhvaja-stambha) is prepared and consecrated. It must be made from the proper kind of wood, cut at an auspicious muhūrta (favourable time)
• The banner is made of cloth of a set colour, traditionally white or yellow, and decorated with Indra’s symbols
• Puṇyāhavācana (the declaration of an auspicious day) and the full kalaśa-sthāpana (installing the sacred water pot) come before the consecration of the banner

Day two (Dvādaśī):

• The banner is formally raised (dhvajārohaṇa) with the proper mantras
• Full pūjā of Indra with the sixteen upacāras (acts of honouring)
• Offerings of rice, sugarcane, fruits and flowers suited to Indra
• The king receives a special abhisheka (sacred bathing) in his role as Indra’s representative on earth

Days three and four:

• Public celebration with music and dance, and the sharing of prasāda (blessed food)
• The banner stays raised the whole time
• On the last day the banner is ceremonially lowered (dhvajāvarohaṇa) with special mantras

Dealing with Bad Omens (Chapter 156)

Chapter 156 is a special section on what to do if bad omens appear during the festival itself. This is of special concern because bad omens during a holy royal festival are thought to be doubly serious; the sacred setting makes their harm stronger.

The Purāṇa says:

These remedies show the Purāṇa’s view that even the most carefully performed ritual takes place in a world full of uncertainty, and that a wise purohita and king are always ready with remedies.

The Indra-stotra and the Unity of the Devas (Chapter 157)

Chapter 157 contains the Indra-stotra, a hymn recited as part of the festival pūjā. It is remarkable because it openly equates Indra with the other great devas:

• Indra as Brahmā: as the creator and keeper of order among the devas, Indra carries the work of creation
• Indra as Rudra: in his fierce form as destroyer of the asuras, Indra shows Rudra’s śakti
• Indra as Vishṇu: as the all-present protector of dharma among the devas, Indra embodies Vishṇu
• Indra as Skanda: as the commander who leads the armies of the devas, Indra shares Skanda’s role in war

This is not confusion but a deliberate Vaishṇava statement. All the roles of the devas (creating, protecting, destroying and leading in battle) are in the end aspects of the one order kept by Vishṇu’s śakti. Indra’s first place among the devas is not independent rule but comes from Vishṇu’s grace, just as a human king’s rule comes from dharma.

The stotra ends with a prārthanā that Indra protect the king, his army, his kingdom and the whole circle (maṇḍala) of rulers who depend on him. So it is at once a statement of faith and a practical prayer for the army.

The Festival in the Royal Year

The festival sits at the exact turning point of the royal year. On Āshāḍha Śukla Ekādaśī, Cāturmāsya (the holy four-month period) begins as Vishṇu sleeps, and Indra’s banner is raised. This makes a clear pattern:

• While Vishṇu rests during Cāturmāsya, Indra, empowered by Vishṇu’s banner, stands guard over the order of the world and of the kingdom
• By holding the festival, the king takes part in this guard duty
• On Kārtika Śukla Ekādaśī (Utthāna Ekādaśī), Vishṇu wakes and the watch passes back to him. This is marked by a military festival described in the Purāṇa’s section on the king’s daily routine

So the festival of Indra’s banner is not just a local celebration. It is a sacred act that keeps the world in right order while Vishṇu rests.

Sources

• Vishṇu Dharmottara Purāṇa, Uttarārdha (Dvitīya Khaṇḍa), Chapters 154–157
• Vishṇu Dharmottara Purāṇa (Part 5 of the translation)