The Skanda Purana

by G. V. Tagare | 1950 | 2,545,880 words

This page describes The Greatness of Pancatirtha which is chapter 30 of the English translation of the Skanda Purana, the largest of the eighteen Mahapuranas, preserving the ancient Indian society and Hindu traditions in an encyclopedic format, detailling on topics such as dharma (virtous lifestyle), cosmogony (creation of the universe), mythology (itihasa), genealogy (vamsha) etc. This is the thirtieth chapter of the Purushottama-kshetra-mahatmya of the Vaishnava-khanda of the Skanda Purana.

Chapter 30 - The Greatness of Pañcatīrtha

[Sanskrit text for this chapter is available]

The sages enquired:

1. What was the manner in which he (Indradyumna) performed the rite of ablution of the Lord of Śrī on his birthday? O sage, describe all the other festivals too duly.

2-3a. Everything had been spoken to you formerly by Nārada, O excellent sage. Indeed that sage, the son of Brahmā, knows Brahman that is beyond Tamas (darkness of ignorance). Restate all those things of Indradyumna accurately, O sage. We are eager.

3b-5. Wonderful indeed is the luck of Indradyumna, the king, O sage. At the end of that much of the holy rite this great miraculous event happened to him.

It has never been seen or heard that a wooden idol could grant boons directly like a human being, as though it had an animate body. The more we remember the story of the Lord, the more it is destructive of sins.

6. Rare indeed among the residents of the mortal world is such a life as that of that king. To us who listen to it, O great sage, there is not satiety at all.

7. Therefore, O holy lord, recount to us in due order the various processions and festivals that are destructive of all sins. It is certain that one will (go to) and stay in Vaikuṇṭha by seeing them.

8. Since the persons who (originally) spoke about the greatness of the processions was the Slayer of Madhu himself, therefore recount it to us, O highly fortunate one, with the desire for the welfare of all the worlds.

Jaimini said:

9-11. I shall recount the (mode of) the holy bath in the month of Jyeṣṭha, O sages. Listen to it now.

On the tenth day in the bright half of the month of Jyeṣṭha, the devotee should get up early in the morning with perfect control over his speech. He should perform the holy rite of Saṅkalpa (i.e. ceremonial pronouncement of the pious resolve of the religious act to be performed) in accordance with the injunctions regarding the Pañcatīrtha.{GL_NOTE::}

With great purity the man should go to Mārkaṇḍeyāvaṭa (‘holy Pond of Mārkaṇḍeya’) and perform the rite of Ācamana. After bowing down to Śaṅkara he should stand in front of the Lord with palms joined in reverence (and pray:).

12. “O excessively fiery one of a huge body, O Lord comparable to the fire at the close of the Kalpa, it behoves you to grant me permission. Obeisance to you, to Bhairava.”

13. He should then enter the holy waters and bathe, O Brāhmaṇas, repeating the five Vedic Mantras pertaining to Varuṇa,[2] or the Aghamarṣaṇa Sūkta[3] three times. After (the preliminary) bath, he should recite the following Mantra at the end and take his bath duly.

14-15. “Obeisance to the quiescent Śiva, the dispeller of all sins. O Lord of Devas, I am taking my bath. Let my sin perish. O Enemy of Tripura, obeisance to you. O Lord, O destroyer of the eyes of Bhaga,[4] save me. I have been swallowed by sins and hence I am insentient. I have sunk in the ocean of worldly existence.”

16-18. After taking the bath thus, he should come out and wear washed cloth and apply Puṇḍraka (the parallel marks with sacred ash). He should duly perform the Tarpaṇa rite to Devas, sages and Pitṛs.

He should then enter the temple of Śiva and touch the scrotum of the Bull, O Brāhmaṇas, with the following Mantra. He shall get the benefit of all the sacrifices.

“You are Dharma on its four legs. You are Yajña; your horns are golden. Your body is the set of the three Vedas. O Lord of cows, you are the vehicle of the Trident-bearing Lord. I bow down to you.”

19. Thereafter the devotee should worship the Bull-vehicled Lord with Aghora Mantra (Maitrayaṇī Saṃhitā 2.9.10). Then he should touch the excellent Liṅga with the Ṛks called Pañca Brahman.

20-23a. He shall touch the Liṅga with the thumb and Śakti with the fist. By worshipping in accordance with the injunctions and by eulogizing the Lord, the enemy of Tripura, one gets the excellent benefit of ten Aśvamedhas (Horse-sacrifices).

By taking the holy bath in Mārkaṇḍeyāvaṭa and by seeing Lord Śaṅkara one obtains the complete benefits of Rājasūya as well of Horse-sacrifices. After death the man obtains Sālokya (i.e. residence in the same world as that of Śiva) with Śiva. Thereafter he acquires knowledge and by the favour of the Lord of the universe he obtains salvation gradually.

23b-28. Then the devotee should silently go towards Nārāyaṇa, the destroyer of pain, as well as to the excellent Nyagrodha tree which is (another) form of Viṣṇu and which is situated to the south (of Nārāyaṇa). It is destructive of the mass of sins of sinners by a mere sight of it.

After seeing it the devotee should bow down meditating on Puru-ṣottama. Thereafter he should circumambulate it reciting this Mantra:

“O Kalpa (i.e. Banyan tree[5] living till the end of the Kalpa), you are immortal. You are always the great abode of Viṣṇu. Destroy my sins. Obeisance to you. Obeisance to the Kalpa tree of unmanifest form existing even during the great deluge, and the sole support of all the worlds. Obeisance to you.”

At its root the devotee should eulogize and repeat the names of Janārdana with great devotion to him. He is liberated from the sins arising from hundreds and crores of births.

29-35. Merely by passing through its shade a man becomes free from sins. Thereafter, the devotee should bow down to Suparṇa in the form of the vehicle of Hari. He should stand in front of Hari, bowing down with devotion to Viṣṇu with great joy and with palms joined together in reverence (and pray):

“O Lord in the form of the vehicle, O embodiment of the Vedas, O abode of the universe, O Lord with a body consisting of three parts, O Lord in the form of Yajña, the pervader of the universe, obeisance to you who are to be pleased.”

By eulogizing Garuḍa thus he becomes liberated from the sins incurred in the course of many births.

He should be restrained in mind, words and body and proceed ahead thinking about the Lord. After entering the temple he should circumambulate the Lord three times. He should worship him with Mantrarāja, Puruṣasūkta or the twelve-syllabled Mantra, whichever he is interested in.

Kṣatriyas and Vaiśyas all are authorized to worship. To the others seeing the Lords with devotion and repeating the names of both of them (? of Rāma and Kṛṣṇa) will suffice.

The devotee should worship the great Lord in the manner laid down in the case of Pañcopacāras[6] (five offerings and services). With palms joined in reverence he should recite this prayer:

36-40. “O Lord of Devas, O Lord of the worlds, O Lord taking (the devotees) across the ocean of worldly existence, O Lord blessing the devotees, protect me always, as I bow down at your feet.

Be victorious, O Kṛṣṇa. O Lord of the universe, be victorious. O destroyer of all sins, be victorious, O Lord whose lotus-like feet are worthy of being worshipped by the entire universe. Be victorious, O Lord of crores of Brahmāṇḍas, O Lord whose breath constitute the Vedas, O supporter of the entire universe. O Supreme Soul, obeisance to you. Be victorious, O Lord bowed down to by the multitudes of Devas beginning with Brahmā, Indra and Rudra, O dispeller of agony. Be victorious, O abode of the entire universe. O Immanent Soul, obeisance to you. Be victorious, O ocean of genuine mercy, O lover of the distressed and the poor. O sole refuge of the wretched and the helpless, O witness unto the universe, obeisance to you.

41-43. O Lord of Devas, I am fettered by the Guṇas (i.e. Sattva etc. as well as ropes) of your Māyā. I am helpless. I have fallen into the waters of the ocean of worldly existence, which cannot be crossed, which has whirlpools of delusion, which cannot be crossed on account of the Ṣaḍūrmis or six waves (viz. grief, delusion, death, old age, hunger and thirst), which is terrible with evil actions as crocodiles, in which there is no place of refuge nor any support, which is devoid of intrinsic essence and which has miseries for its foams. Redeem me, O Lord of Devas, with the benign glance of the corners of your eyes. I am sunk therein, O excellent one among Suras, O doer of excellent favour.

44-48a. You are the only kinsman, O Lord of the universe, to those who are afraid of the worldly existence. Hunger and thirst are (the tormentors) of Prāṇa (vital airs); grief and delusion (are the tormentors) of the mind and old age and death (those of) the body. Among your creation, there is none who protects the poor people like you. You have incarnated, O Lord, with the intention to bless the worlds. Since all your desires are fully realized, O Lord, what else can be the reason (for the incarnation) on the earth? After attaining your lotus-like feet, O Lord of the universe, there is no worry at all, since your lotus-like feet are the sole means for the acquisition of the fourfold aim of life. By seeing them all the worlds obtain all they desire.”

48b-49. Then the devotee should worship the Plough-emblemed Lord by the Mantra of Śeṣa, twelve-syllabled Mantra, or the name, or the Praṇava etc. He should concentrate his mind, fall down (at his feet) and propitiate him:

50. “Be victorious, O Rāma, delight unto the good, having a body consisting of existence, knowledge and bliss. O Lord devoid of the mud of Avidyā, obeisance to you of pure form.

51. Be victorious, O Lord devoid of any strain or weariness through supporting the burden of the entire universe. You hold the plough always for dragging the three types of distress.

52. O Lord with clean lotus-like eyes for the protection of the wretched who seek refuge in you, O Lord, you alone are competent to wash off the entire sins of others.

53. O delighted one, O ocean of mercy, O kinsman of the poor and the downtrodden, obeisance to you. O Lord by whom the earth consisting of the mobile and immobile beings is held up on the tip of hood.

54. Redeem me from the boundless ocean of worldly existence, very difficult to cross. O supreme one among the greatest and the smallest ones, O greatest Lord, obeisance to you.”

55. After thus eulogizing Bala, the king of Serpents, holding the threshing rod, the devotee should worship the primordial cause of all the worlds (Subhadrā) of splendid eyes.

56. After eulogizing that Jayā (i.e. Subhadrā), O Brāhmaṇas, the devotee should fall at her feet and propitiate her (with the prayer): “Be victorious, O Goddess. O great Goddess, be propitious, be pleased, O Goddess taking (devotees) across the ocean of worldly existence.

57. O source of origin of happiness of those who resort to you, be victorious, O cause of satisfaction. You are the effect of those which are in the form of effects, the cause of all causes.

58. You are the supporter of all who are being supported; I bow down to you, the primordial one, stationed in the region of the chest of Viṣṇu, the sharer of half the body of Śaṃbhu.

59. You are stationed in the lotus-like face of the Lotus-born Lord, I bow down to the favourite one of all the worlds.

You alone are the matchless Śakti of the Supreme Ātman in regard to the activities of creation, sustenance, destruction etc.

60. Without you even he is not competent (to do anything). You are the mother of all the worlds, the Māyā of Viṣṇu, the ascetic lady.

61a. I bow down to that Subhadrā of gentle form, the Goddess who has been the original cause.”

61b. Thereafter, the devotee should pray to Puruṣottama for sea-bath:

62. “Obeisance to you, O Lord Viṣṇu who pervade the universe consisting of the mobile and immobile beings. O Lord, let the rite of my taking the holy bath in the sea achieve the result without obstacles.

63. Obeisance to you, the Lord of all the worlds, holding conch, discus and iron club. Grant me, O Lord, the permission to resort to your Tīrtha.”

64. Thereafter he should go towards the sea silently thinking about Viṣṇu. With great concentration and mental purity, he should request for and receive the permission of Ugrasena stationed on the path:

65-66. “O Ugrasena of great might, O strong one of fierce exploits, you have resorted to the seashore after receiving the boon from (the Lord) who is extremely delighted. O Lord, the bestower of complete benefit on those who take their holy bath in the Tīrtharāja (i.e. the Sea), I shall take the holy bath in the sea. It behoves you to grant me permission.”

67-68. Thereafter, O excellent Brāhmaṇas, he should go to Svargadvāra (Gateway to Heaven)[7] whereby Devas come into the holy spot Puruṣottama which is heaven on the earth, for the purpose of seeing the Lord of the earth day by day. (The gatekeepers should be prayed to.) “I bow down to you both stationed on the path of descent from heaven.

69. Take me too up above, O witness unto the rites of good people; you two are born of the waters of the ocean. You are the most excellent ones. You are endowed with all good qualities.

70. I shall go between you both. Do open the gate unto heaven.”938

After praying thus the devotee should go to the sea, the Tīrtharāja (King of Tīrthas).

71-74. By seeing the sea even from afar the devotee is certainly liberated from a great sin.

After washing the hands and feet the devotee should perform the rite of Ācamana (ceremonial sipping of water). He should sit facing the East on a clean seat and draw the mystic diagram in front of him. It shall be a square with four entrances. There shall be Svastika designs in the four corners. In its middle he should draw the diagram of a splendid eight-petalled lotus. Then the eight-syllabled Mantra should be fitted (i.e. spiritually deposited) in the-hands and on the body. The Nyāsa (symbolic assignment of the part of the body to the deity) of six parts of the body with six syllables has been proclaimed by the wise (experts), and the remaining two should be assigned in the belly and on the back.

75-78a. The thirty-two syllables of the Mantra should be fixed in due order in the pair of feet, pair of calves, pair of thighs, pair of buttocks, pair of sides, navel, back, pair of arms, heart, neck, armpits, lips, ears, eyes, cheeks, nostrils, eyebrows, forehead and head.

After performing the several Nyāsas individually the devotee should with mental concentration and purity perform a Vyāpaka (pervasive, collective) Nyāsa with all the syllables.

Reciting the Mūla Mantra he should perform twenty-five Prāṇāyāmas each consisting of the three units (i.e. Pūraka, Kuṃbhaka and Recaka). Then he should put on the mystical symbols regarded as protective Kavaca, the coat of mail (i.e. ceremonial and imagined by means of the Mantras). It is divine and destructive of all sins.

78b-82. “Let Govinda protect me in the East; Vārijākṣa (the Lotuseyed) in the South; let Pradyumna protect me in the West; Hṛṣīkeśa in the North; Narasiṃha in the South-East; Madhusūdana in the South-West; let Śrīdhara protect in the North-West and Gadādhara in the North-East. Let Trivikrama protect me from above and the Lord having the form of Boar protect me from below. Let the Lord holding conch, discus and iron club protect me in all directions everywhere.

Let Nārāyaṇa protect my mind and Garuḍadhvaja the consciousness. Let Janārdana in the form of the three Guṇas protect my intellect and ego. Let the destroyer of the groups of Daityas always protect the sense-organs.”

83-87. After binding the armour thus the man becomes devoid of sins.

With the sixteen types of offerings and services mentally conceived the man should worship Puruṣottama in accordance with the injunctions, O Brāhmaṇas. The Lord should be invoked in the mystic diagram. The Lord of Devas, remover of suffering, should be worshipped in accordance with the injunctions with the offerings increased in accordance with his capacity.

The devotee should meditate upon the Ātman of the Tīrtharāja and the Lord of Devas. Then with palms joined in reverence, he shall recite this Mantra:

“Obeisance to you, O Sudarśana, having the lustre of a crore of Suns. Point out the path to Viṣṇu, to me who am blind with the darkness of ignorance.”

After praying thus, O Brāhmaṇas, the devotee should kneel near the waters of the sea and with great devotional feelings, he should bow down (and pray):

88-93. “O Lord of all Tīrthas, obeisance to you, to Viṣṇu in the form of water, the life of all creatures, the greatest cause of salvation. Agni (fire) is your source of origin as well as Ilā (earth). The navel of the immortal Viṣṇu impregnates your body (?) I approach your form having no other cause, and richly endowed with bliss, after entering the waters.”

He should enter the waters reciting this Mantra, O Brāhmaṇas. Meditating on the Lord of the worlds, he should invoke the Tīrtharāja, the Lord of waters standing in front in order to grant the benefit unto those who take the holy bath. He should invoke with the Aghamarṣaṇa Sūkta along with that of Nārāyaṇa, repeating them three times or by means of the five Varuṇa Sūktas. The invocation etc. is conducted only once. They are the six ancillaries in the rite of ablution.

94-97. The rite of invocation has been mentioned before. Now Sannidhāna (bringing near) is being mentioned. The rite of bringing near is for the acquisition of the benefit desired by the bather: For purity within he should perform the rite of Ācamana drinking the Mantra-charged (water). For the sake of purity of external limbs he should cleanse by means of Kuśa-water. For purity both within and without he should sprinkle his head thrice with water filled in the cavity of folded palms sanctified by means of water sanctified with Mantras. In the ocean, there is no Japa (i.e. repetition of holy names) within the waters.

He should take holy dips three times with the conviction that his sins committed in crores of births have been washed away in that water. He should meditate on the Lord, the destroyer of sins. He should (then) come up, perform the Ācamana rite and duly request for the destruction of sins reciting this Mantra:

98-102. “You are Agni, O Lord of the worlds. You are the depositor of semen virile. You are the kindler of love. You are the chief one of all elements, the Lord of living beings, O immutable one. You are the source of origin of nectar, O Lord of waters, the source of origin of Devas. Dispel all my sins, O Lord of all Tīrthas. Obeisance to you. Let all the sins formerly committed by me in the course of thousands and crores of births perish. Give me the eternal Brahman.”

After taking the holy bath, he should come to the shore, perform the Ācamana rite with restraint on speech and wear two white clothes. He should apply brilliant Puṇḍraka marks or the markings of conch, discus, iron club and lotus with devotion.

103. The devotee should propitiate Devas and Pitṛs duly meditating upon them with the belief that they are the Lord himself, O Brāhmaṇas, perfectly without the least excitement in the mind.

104-105. Thereafter the devotee should draw the mystic diagram as before, facing the North. With the Mūla Mantra as well as the following Mantra, he should worship devoutly Nārāyaṇa, the Four-armed Lord holding conch, discus and iron club either in the company of Dharā and Ramā or alone, O excellent Brāhmaṇas. After meditating on the Lord contented with the Yāga, within his mind, he should invoke the Lord externally:

106. “O Supreme Bliss! Come. O Lord pervading the universe and identical with the universe, be present in the mystic diagram for blessing (us).

107. This universe consisting of the mobile and immobile beings is established here. You alone, O Lord, are stationed within it. I shall conceive it as a seat unto you.

108. Your lotus-like feet were washed by Dharma in the form of Brahmā. Gaṅgā arising therefrom sanctifies the universe. I shall give (that) Pādya unto you.

109. With their hands raised up and placed against their crest jewel set with highly precious stones, Brahmā and others meditate upon your lotus-like feet. To you, the invaluable one, the abode of the universe, I offer this Arghya.

110. The Tīrtharāja (Sea) was drunk up (by you) in the form of Agastya. To you I give the sweet-scented water as Ācamanīyaka (i.e. water for the rite of Ācamana).

111. He who coming in contact with (demon) Madhu dragged him in order to take out all his sins—to him I offer Madhuparka[8] in the form of water.

112. With water I bathe that Lord who assumed the form of Boar and redeemed this Earth that had been submerged in the waters of the great deluge.

113. To cover up everyone I offer two splendid clothes to the Lord who in his cosmic form has crores of Cosmic Eggs as a covering.

114. I allot this sacred thread to that Lord of Yajñas without whom even a Yajña that has been performed is certainly (no better than what is) not performed.

115. I assign ornaments unto that ornament of the universe by coming into contact with whose body the ornaments themselves shine splendidly.

116. Sweet scents and unguents (are offered) to that Lord, by coming into contact with the air from whose body sandal trees become richly endowed with scented juice.

117. I assign the garland of flowers to that Lord, by thinking about whom people get their sins destroyed and acquire fair-mindedness and gentleness.

118. I offer sweet-scented excellent incense to that Lord, by keeping whom steady in the mind one stops getting scorched by the fire of worldly existence.

119. I offer this light unto that Lord who is brilliantly lit and by whose lustre the entire universe is illuminated.

120. I offer this food to that Lord who eats up the entire universe consisting of mobile and immobile beings and who creates it again after being nourished with this.

121. Excellent betel-leaf (is offered) to that Lord, the red lustre of whose mouth that emits natural sweet fragrance, enchants the celestial beauties.

122. I bow down to that Sire of the universe,[9] the ocean of mercy, who destroys the frequent movement in the courtyard of (or arena of) worldly existence, of one who performed circumambulations.”

123. All these Mantras with the services and offerings have been stated separately. The devotee should meditate upon the Lord stationed outside oneself after invoking him (duly).

124-127. After offering a gem-set throne, the devotee should meditate on the Lord as seated thereon. The Pādya shall be offered at the pair of feet resembling lotuses. By reciting the Mūlamantra the water for Pādya should be consecrated with Śyāmāka rice-grains, lotuses, Dūrvā grass and Aparājitā (a plant used as an amulet).

The water for Arghya should be taken in a gold, silver or copper vessel or in a conch-shell and consecrated duly with water, sandal-paste, flowers, barley grains, Dūrvā and Kuśa, fruits, white mustard and gingelly seeds. The water should be sprinkled on the head of the Lord with the tips of Dūrvā and Kuśa leaves. If there is anything remaining, it should be poured on the ground. (So) the injunction regarding Arghya has been recounted.

128. For the sake of Ācamana, the devotee should give water consecrated with nutmeg, cloves and Kaṅkolas. Thereafter he should give Madhuparka.

129. The water for bathing should be mixed with honey, ghee and curds of cow’s milk. It should be placed in a pure bell-metal vessel. It should be covered with another similar vessel. It should be well consecrated and fruits should be added.

130. The two splendid clothes should be made of machine-made silk or homespun silk or of cotton. They should be given in accordance with one’s capacity. There should be no dishonesty or fraud involved in the purchase of the same.

131. He should place according to his capacity such ornaments as necklace, armlets, crown, garlands etc. in the proper places on the body of the Lord.

132. The sacred thread offered to Had should be of silk or cotton, O Brāhmaṇas, and it should be consecrated with sweet scents and sandal-paste.

133-135. The anointing shall be done with camphor, sandal, musk and saffron.

The garland or wreath of the Lord should be of Tulasī (holy basil) leaves or the flowers of jasmine, lotus, Caṃpaka, Aśoka, Chura, Punnāga, Nāga Keśara, Keśara and other sweet-smelling flowers. Loose flowers not wreathed into a garland should be offered on the head of the Lord.

136. The garland that reaches the forepart of the feet is called Mālā. Mālya (wreath) extends from the neck to the thighs. Garbhaka (nosegay) is placed in between the tresses and the devotee should shower flowers in handfuls on the head of the Lord.

137. Dhūpa (incense) should be sweet-scented containing Guggulu (fragrant gum-resin), Uśīra (a fragrant grass), ghee, honey and sandal powder. The light offered with ghee from cow’s milk is the most splendid one. It should also be offered with a camphor tablet or gingelly oil.

138-140. The Naivedya should consist of well-cooked rice. It should be unbroken, swollen and puffed up. It should be made fragrant with ghee. Cow milk and curd should be added. It should be accompanied by ripe plantains and sugar. There should be different kinds of side dishes, pickles and pies. Many varieties of fruit should be used. They should be sweet-smelling Juicy and fresh. The Naivedya unto the Lord of Devas should not be less than a Prastha. Less than a Prastha is not recommended.

141. Ācamanīyaka should be offered with Dhūpa, light, Naivedya, Snāna (water for bath), Arghya, Madhuparka, clothes, and sacred threads.

142-143. On other occasions only water well-consecrated, should be offered by way of formality. At the end of Naivedya too Ācamanīyaka should be offered. O Brāhmaṇas, the sweet-smelling sandal should be ground with one’s own hands. Thereafter betel leaves shall be offered along with camphor, cloves, nutmeg, cardamon and Areca nuts.

144. After repeating the Mūlamantra one hundred and eight times with the mind not dwelling elsewhere, the devotee should eulogize, circumambulate and pray to Puruṣottama.

145. “O Lord of Devas, O Lord of the universe, O Lord making all the Tīrthas function, you are identical with all the Tīrthas, O Lord identical with all the Devas.

146. By your grace I have taken the holy dip in the Tīrtharāja. Let that be successful, O Lord, be the bestower of the benefit as mentioned.

147. The Lord of the rivers and you, O Lord, are undoubtedly in the liquid form. Save me. I have sunk in the abode of sins. Obeisance to you.”

148. One who worships the Lord of Devas, Nārāyaṇa, remover of all suffering, thus and takes the holy dip in the Tīrtharāja shall obtain the benefit of all the Tīrthas.

149. The benefit that is acquired by gifting away crores of cows, by performing crores of sacrifices, by feeding crores of Brāhmaṇas and by making crores of charitable gifts by men of holy rite, is obtained by means of this.

150. Meditation, charitable gifts, penance, Japas, Śrāddhas and worship of deities—everything performed on seashore shall have crores and crores of times the benefit.

151. (Pitṛs think like this) Would that in our family there were one who took holy dip in the sea. He will propitiate Devas and Pitṛs by offering water libation with gingelly seeds.

152. Even if a person attempts to take the holy dip in the sea, all his evils cry aloud, all his sins become excited and bewildered and all undesirable things flee.

153. The sin committed in other Tīrthas perishes on the seashore. The sin committed on the seashore perishes when sea bath is taken.

154. On seeing a person always engaged in taking sea bath, the servants of Yama flee to all the ten directions like deer on seeing a lion.

155. Even Yama (the god of death) is frightened on seeing him. He bows down to and worships him. He is not competent enough to stand in front of him then, in front of that man of meritorious rites.

156. Devas always desire thus: ‘May we obtain human life. We shall then have our bodies purified by having the holy dip in the sea.’

157. The heap of sinful activities may well-nigh be as big as Meru and Mandara. It shall be burned by the holy dip in the sea like a heap of cotton by fire.

158. At the time of holy bath one should always remember Lord Nārāyaṇa in the waters, particularly so in the sea which is directly the form of Viṣṇu.

159. A slayer of a Brāhmaṇa, a drink-addict, a slayer of cows or a person who has committed the five sins—all these undoubtedly get redemption on account of the holy dip in the sea.

160. The holy bath in the sea excels the charitable gifts of crores of tawny-coloured cows. By taking a plunge into the sea once one should redeem a crore of the members of one’s family.

161. There is no doubt about this that one obtains all those benefits and merits which accrue from all the Tīrthas and all the shrines if one takes the holy bath in the sea.

162. He who wishes for a successful birth, life and learning should proceed towards the sea and propitiate Pitṛs as well as Devas.

163-166. It is easy to learn all the four Vedas, ancillary subjects and their different modes of recitation such as Pada, Krama etc.; it is easy to make different kinds of charitable gifts in Kurukṣetra; the holy expiations of Cāndrāyaṇas, Kṛcchras etc. and the penances are also easy; Yajñas beginning with Agniṣṭoma and involving many monetary gifts are easy to perform; but offering libations to Pitṛs with the waters of sea is very rare.

If the libation is offered for a month and the rice-balls are dedicated at seashore, all the Pitṛs become contented with the libation in the sea and propitiated by the rice-balls of Śrāddha rite. They get into aerial chariots resplendent like the Sun and immediately go to the eternal world of Brahman.

167-168. In the beginning and in the end one should worship the Lord of the universe in accordance With the injunctions. The man should then take ablution in the Tīrtharāja. He will be one who deserves salvation. Thereafter he should perform the rite of Tīrtha Visarga (dismissal of the Tīrtha). The person should be pure in mind. He should bow down to Rāma, Kṛṣṇa and Subhadrā and meditate on their forms.

Footnotes and references:

[1]:

Pañcatīrtha: According to our text the five Tīrthas in Puruṣottama Kṣetra are: (1) Mārkaṇḍa Tank, (2) Mārkaṇḍeśvara, (3) Jagannātha, (4) Indradyumna Tank and (5) the Sea (Bay of Bengal). These are supposed to grant salvation. But according to present-day belief, Mārkaṇḍa Tank, Śvetagaṅgā Tank, Maṇikarṇikā, the Sea and Indradyumna Tank collectively make the Pañcatīrtha.

[2]:

According to Kātyāyana, the Varuṇa Mantras for recitation at the time of bath is “imaṃ me varuṇa”. etc. (Vāj. Saṃhitā 21.1-4).

[3]:

Aghamarṣaṇa Sūkta is RV X.190.1-3.

[4]:

This refers to the occasion of destruction of Dakṣa’s sacrifice. But it was Vīrabhadra and not Śiva who blinded Bhaga (BhP IV.5.20).

[5]:

This banyan tree is in the compound of the great Jagannātha temple.

[6]:

Pañcopacāra Pūjā: The Upacāras (ways of serving the deity) are normally sixteen (Ṣoḍaśopacāra Pūjā). But if one can’t afford these, the Pañcopacāras (five Upacāras), viz. Gandha (applying sandalpastè), Puṣpa (offering flowers), dhūpa (incense-burning), Dīpa (waving a light before the deity) and Naivedya (offering food etc.) are essential.

[7]:

A place on the seashore at Jagganātha Purī.

[8]:

It is strange that Madhuparka (a respectful offering of a mixture of honey to a respectable guest) is connected with the demon Madhu! Is it the identity of the first word in Madhu-parka and of the name of the demon Madhu that led the author to connect them together?

[9]:

VV 122-143 give the complete procedure of Lord’s worship with the prescribed Upacāras.

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