Vishṇumaṇḍala Pūjā in the Garuḍa Purāṇa

A maṇḍala is a sacred diagram drawn on the ground, laid out like a map of the universe. The Vishṇumaṇḍala Pūjā is a holy rite in which such a maṇḍala, much like a yantra, is drawn and honoured, and dedicated to Bhagavān Vāsudeva (Vishṇu).

In the Garuḍa Purāṇa, Brahmā explains this rite to the gathered ṛshis. He describes exactly where each devatā is placed: at the base of the maṇḍala, on its petals, at its main points and at its centre. One who performs this pūjā becomes a mahātmā (great soul) and is freed from the cycle of rebirth.

Overview

Brahmā presents this pūjā as a supreme rite that gives both bhukti (worldly enjoyment) and mukti (liberation) and leads the devotee to paramā gati, the highest state. It is performed on a consecrated maṇḍala, a sacred geometric ground-plan. Each area, petal, corner and the centre of this plan is ruled by particular divine powers, and at its heart Bhagavān Vāsudeva himself is honoured.

Drawing the Maṇḍala

First a general pūjā-maṇḍala is drawn and made holy. The rite starts at the dvāra (entrance gate) and moves inward.

At the Gate (Dvāra)

The first devatās to be invited and honoured are those who guard the threshold and make the entrance holy:

Dhātā and Vidhātā: the divine ordainers
Gaṅgā and Yamunā: the holy rivers
Śrī, Daṇḍa, Pracaṇḍa and Vāstupurusha: auspicious guardians of the sacred space

At the Centre (The Foundation)

The foundation of the universe is set in place through three powers that hold up all that exists:

Ādhāraśakti: the first power that supports everything
Kūrmadeva: the divine tortoise who carries the worlds
Ananta: the endless serpent, the bed of the universe

On the Petals and Parts of the Lotus

The kanda (bulb), nāla (stalk), padma (lotus), karṇikā (seed-centre) and kesara (filaments) of the maṇḍala’s lotus are each made holy with particular principles:

Pṛthvī, Dharma, Jñāna, Vairāgya, Aiśvarya (earth, right living, knowledge, detachment and divine power): the five good qualities
Adharma, Ajñāna, Avairāgya, Anaiśvarya (their opposites): the four that are overcome through devotion
Sattva, Rajas, Tamas: the three guṇas (qualities) of Prakṛti (nature), also honoured in their set places

The Sun and the other grahas (Sūryādi) are honoured in their set positions. The divine śaktis, beginning with Vimalā, are also honoured.

At the Four Corners

The four devatās of the corners protect and bless the whole maṇḍala:

Durgā (south-east corner)
Gaṇeśa (south-west corner)
Sarasvatī (north-west corner)
Kshetrapāla (north-east, or as prescribed): the guardian of the sacred ground

Pūjā of Vāsudeva and His Companions

At the heart of the maṇḍala the devotee honours the āsana (divine seat) of Vāsudeva, and then the images placed on it, in this order:

Vāsudeva: the supreme Bhagavān Vishṇu, the central devatā of the whole maṇḍala
Balarāma (Balabhadra): Vāsudeva’s elder brother
Aniruddha: the grandson of Bhagavān Kṛshṇa, one of the four vyūha forms (the four divine forms of Vishṇu)
Nārāyaṇa: the full shoḍaśopacāra pūjā (sixteen services), with all the aṅgas (limbs, such as the heart and head) and the four āyudhas (weapons): śaṅkha (conch), cakra (discus), gadā (mace) and padma (lotus)

After the central pūjā:

Śrī and Pushṭi: the divine consorts and powers of Vishṇu
Garuḍa: Vishṇu’s divine vāhana (mount)
Guru and Paramaguru: the line of teachers
Indra and the eight Dikpālakas (guardians of the directions): each honoured in his own direction
Brahmā: honoured in the upper part of the maṇḍala
Nāgadevatā: honoured in the lower part
Vishvaksena: the commander of Vishṇu’s hosts, honoured in the Īśāna-koṇa (north-east corner) as the closing act

The Fruit of the Pūjā

One who performs the Vishṇumaṇḍala Pūjā in the way the Āgama-śāstra lays down reaches mahātmatva, the state of a great soul. For such a devotee, punarjanma (rebirth) ends completely. Every worldly and spiritual wish is fulfilled through Bhagavān Vishṇu’s grace.

Sources

Garuḍa Mahāpurāṇa, Ācāra Khaṇḍa, Chapter 126