Puruṣottama-kṣetra-māhātmya, Chapter 31 | Skanda Purāṇa

Puruṣottama-kṣetra-māhātmya · Chapter 31

।। जैमिनिरुवाच ।। ।। कृतकृत्यं तदात्मानं मन्यमानस्ततो व्रजेत् ।। अश्वमेधांगसंभूतमिंद्रद्युम्नसरः प्रति ।। १ ।। यस्य तीरे निवसति नरसिंहाकृतिर्हरिः ।। नरसिंहमनुप्रार्थ्य तत्र स्नायाद्यथाविधि ।। २ ।। नरसिंह नमस्तुभ्यं यस्य ते क्षेत्र उत्तमे ।। सहस्रं वाजिमेधस्य क्रतोश्चक्रे नृपोत्तमः ।। ३ ।। इन्द्रद्युम्नः प्रसादात्ते तस्य क्रत्वंगसंभवे ।। सरसि स्नातुमायातो मामनुज्ञापय प्रभो ।। ४ ।। ततस्तीर्थतटं गत्वा कृतशौचाचमक्रियः ।। प्रार्थयेदंजलिं कृत्वा इमं मंत्रमुदीरयेत् ।। ५ ।। अश्वमेधांगगोकोटिखुरक्षुण्णमहीतलः ।। तन्मूत्रफेनादानांभः पूरिताखिलपावनः ।।६।। स्नातुं तवागतः पुण्ये सर्वतीर्थमये जले ।। पूर्वजन्मसहस्रोत्थं पापं स्नानाद्विमोचय ।। ७ ।। अन्तः प्रविश्य च ततो वारुणैः पंचभिर्द्विजाः ।। स्नायादन्तर्जले जप्यात्त्रिरावृत्त्याघमर्षणम् ।। ८ ।। अश्वमेधांगसंभूत तीर्थ सर्वाघनाशन ।। जन्मकोटिभवं पापं त्वयि स्नानाद्विनश्यतु ।। ९ ।। इमं मन्त्रं त्रिरुच्चार्य त्रिः स्नायात्तज्जले द्विजाः ।। संस्मरेद्विष्णुगायत्र्या नरसिंहाकृतिं हरिम् ।। 2.2.31.१० ।। आपो नारा इति प्रोक्ता यस्मात्ता नरसूनवः ।। अयनं प्रथमं चास्य तस्मादप्सु हरिं स्मरेत् ।।११।। देवानृषीन्पितॄंश्चैव तर्पयेद्विधिवन्नरः ।। नरसिंहं ततो गच्छेत्पश्चिमाभिमुखं स्थितम् ।। १२ ।। सिद्धं शंभुं कृत्रिमं वा पश्चिमाभिमुखं हरिम् ।। दृष्ट्वा विमुच्यते पापैर्जन्मकोटिसमुद्भवैः ।। १३ ।। तमाथर्वणमंत्रेण यजेच्च नरकेसरिम् ।। नारदेन पुरा ह्येष मंत्रराजः प्रतिष्ठितः ।। १४ ।। इन्द्रद्युम्नेन तेनैव चिरादेष उपासितः ।। नरसिंहाकृतौ नान्यो मंत्रस्तत्सदृशो द्विजाः ।। १५ ।। यस्योच्चारणमात्रेण तुष्टो भवति केसरी ।। अनेन दारुवर्ष्मापि ब्रह्मणा संप्रतिष्ठितः ।। १६ ।। पूर्वोक्तैरुपचारैस्तु पूजयेन्नरकेसरिम् ।। जपाप्रसूनैररुणैरन्यैश्चैव सुगंधिभिः ।। १७ ।। चंदनागरुकर्पूरैर्लेपयेन्नरकेसरिम् ।। पायसं सितया युक्तं सौरभेयेण सर्पिषा ।। १८ ।। कर्पूरखण्डसंयुक्तान्मोदकान्घृतपाचितान् ।। संयावान्घृतपूपांश्च फलं नानाविधं तथा ।। १९ ।। शर्करादधिसंयुक्तं शाल्यन्नं विनिवेदयेत् ।। दृष्ट्वा स्पृष्ट्वा नमस्कृत्वा संपूज्य नरकेसरिम् ।। 2.2.31.२० ।। स्वान्स्वानभीष्टानाप्नोति नरो वै नात्र संशयः ।। देवत्वममरेशत्वं गंधर्वत्वं च भो द्विजाः ।।२१।। ईशित्वं च वशित्वं च सार्वभौमत्वमेव वा ।। यद्यत्कामयते चित्ते तत्तदाप्नोत्यसंशयम् ।। २२ ।। पंचतीर्थीविधानं च कथितं पृच्छतां द्विजाः ।। दिनानि पंच कृत्वैतां पञ्चभूतमये पुनः ।।२३।। न देहे प्रविशेन्मर्त्यो व्रती विष्णुपरायणः ।। पौर्णमास्यां प्रत्युषसि तीर्थराजजले पुनः ।। २४ ।। पूर्वोक्तविधिना स्नात्वा शुद्धाहारो जितेंद्रियः ।। एकभक्तव्रतेनैव वर्त्तते प्रीतये नरः ।। यावत्पंच दिनानि स्युस्तावत्कालं द्विजोत्तमाः ।। २५ ।। ततः प्रविश्यप्रासादं मंचस्थं पुरुषोत्तमम् ।। रामं सुभद्रां दृष्ट्वा च मुच्यते पापकंचुकैः ।। २६ ।। सर्वतीर्थमयात्कूपादुद्धृतेन सुगन्धिना ।। वारिणा स्नाप्यमानं तु यो ज्यैष्ठ्यां पश्यते हरिम् ।। २७ ।। न तस्य पापसंबंध आत्मनि प्रभविष्यति ।। यात्राकर्तृविधिं वक्ष्ये शृणुध्वं मुनयः परम् ।। २८ ।। चतुर्दश्यां दृढं मंचं कारयित्वा सुशोभनम् ।। तृणकाष्ठमयं लिप्तं सुधया बहुलं शुभम् ।। २९ ।। अथवा दार्षदं कुर्याच्चिरस्थायि द्विजोत्तमाः ।। स्नानार्थं देवदेवस्य वित्तशाठ्यं न कारयेत् ।। 2.2.31.३० ।। नानाद्रुमगणाकीर्णं दक्षिणानिलशीतलम् ।। उल्लसत्सिंधुकल्लोलशाड्वलोपरि संस्कृतम् ।। ३१ ।। समुच्छ्रितमहामूल्यवितानवरशोभितम् ।। विरलाच्छादनं कुर्याद्देवानां दर्शनाय वै ।। ३२ ।। आयांति ब्रह्मणा सार्द्धं स्नपनाय जगत्पतेः ।। स्वर्गंगांभः समादाय पारिजातविभूषितम् ।। ३३ ।। ब्रह्मर्षयश्च त्रिदशा ब्रह्मणा सहिता विभुम् ।। मंचस्थं स्नापयन्तीह वचनात्परमेष्ठिनः ।। ३४ ।। जयशब्दैश्च स्तुतिभिर्वंद्योऽयं त्रिदिवौकसाम् ।। तस्मान्मंचस्तु कर्तव्यो मंडितो माल्यचामरैः ।। ३५ ।। नानामणिस्रजा हारिदुकूलकृततोरणम् ।। सुगंधधूपसुरभिचंदनाभः समुक्षितम् ।। ३६ ।। एवं मंचं प्रतिष्ठाप्य तस्य दक्षिणतो द्विजाः ।। कूपाद्वारि समुद्धृत्य कलशान्स्वर्णनिर्मितान् ।। ३७ ।। शालायां शास्त्रदृष्टेन विधिना त्वधिवासयेत्।। ३८ ।। सुवासितं जलं तेषु पावमान्या प्रपूरयेत् ।। चतुर्दशीनिशामध्ये कर्मैतत्समुदाहृतम् ।। ३९ ।। शनैः शनैश्च नीयासुर्हरिं हलि पुरःसरम् ।। ब्राह्मणाः क्षत्रिया वैश्या राज्ञा संमानितादृताः ।। 2.2.31.४० ।। चामरैस्तालवृन्तैश्च वीज्यमानं निरंतरम् ।। पुराकृतामलेपं तं विष्णोरंगान्न हापयेत् ।। ४१ ।। यथा सुगंधलेपेन सुपुष्टांगो दिने दिने ।। तथा प्रयत्नतः कार्यः कृशांगो न हि पुष्टिकृत् ।। ४२ ।। नयेयुरप्रमाद्यंतो भगवंतमानदिताः ।। प्रमादतो यदि भवेत्पतनं मुरवैरिणः ।। ४३ ।। बलस्य वा सुभद्राया राज्ञो राज्यस्य भीतिकृत् ।। अपि पातयतां हानिः संततेर्बहुदुःखिता ।। ४४ ।। नरके नियतं वासो भवेत्तेषां दुरात्मनाम् ।। विमुह्यंतश्चिराद्दारुमयीयं प्रतिमा कथम् ।। ४५ ।। तिष्ठेदविश्वसंतो ये भगवद्द्रोहिणस्तु ते ।। नरकं प्रतिपद्यंते सर्वकर्मबहिष्कृताः ।।४६।। मूढानां नास्तिकानां च कृतघ्नानां हतात्मनाम् ।। धर्मकृत्येषु जायंते अविश्वासस्य युक्तयः।।४७।। अदृष्टं यस्य यावद्धि स तु तेन विनिर्मितः ।। तदंते तस्य क्षीयंते प्रासादप्रतिमादयः ।।४८।। न चायं निर्मितः केन द्रुमः सोऽपि प्रवर्द्धितः ।। वरं ददाति या नूनं न चासौ प्रतिमा मता ।। ४९ ।। निर्मितायां प्रतिकृतौ पुरा मन्वंतरादिषु ।। व्यतीतेष्वपि वर्द्धंते जनानां च सुपर्वणाम् ।। 2.2.31.५० ।। भक्तयस्तादृशो विप्राः सर्वेषां पृथिवीक्षिताम् ।। स्वारोचिषेंऽतरे चैव आविर्भूतः कृपानिधिः ।। ५१ ।। वैवस्वतेंऽतरे सप्तविंशे चैव चतुर्युगे ।। द्वापरांते समायातौ तदा कृष्णार्जुनावुभौ ।। ५२ ।। त्रिदिनानि स्थितावत्र व्रतस्थौ मधुसूदनम् ।। भक्त्या संपूज्य तं स्तुत्वा जग्मतुर्द्वारकां पुनः ।। ५३ ।। न केऽपि तत्त्वं जानंति मानुषीं तनुमास्थिताः ।। अवताराः प्रवर्तंते विष्णोरस्य युगेयुगे ।। ५४ ।। धर्मस्थापनया विप्रा लीयंते स्वपदे पुनः ।। पूर्वं च ब्रह्मणा प्रोक्तः स चानेन परस्परम् ।। ५५ ।। स्थाता परार्द्धपर्यंतं भगवान्दारुरूपधृक् ।। सदायं वरदो विष्णुः शुद्धसत्त्वेन भावितः ।। ५६ ।। यस्य यावांस्तु विश्वासस्तस्य सिद्धिस्तु तावती ।। प्रमादीकृतविश्वासो भक्तो दृढमतिः पुमान् ।। ५७ ।। यत्नानुरूपं लभते फलमस्मात्सुदुर्लभम् ।। पुरा वः कथितं सर्वमंबरीषविमोचनम् ।। ५८ ।। ततस्तस्मिञ्जगन्नाथे परमात्मस्वरूपिणि ।। विधाय सुदृढां भक्तिं वसध्वं पुरुषोत्तमे ।।५९ ।। अतोऽयं भक्तितो नेयः श्रीकृष्णमंच उत्तमः ।। सुभद्राबलभद्रौ च राजवत्परिचर्य वै ।। 2.2.31.६० ।। उत्तोलितेषु च्छत्रेषु चामरैर्वीजितेषु च ।। कालागुरुसुधूपासु दिक्षु गंभीरनादिषु ।। ६१ ।। नानाविधेषु वाद्येषु त्वगारे परिपूरिते ।। तौर्यत्रिके साधुवृत्ते दीपिका श्रेणिराजिते ।। ६२ ।। अंधकारेऽथ सर्वेषां वर्द्धमाने महोत्सवे ।। आच्छन्ने श्रीपतेरंगे प्रमादपरिशंकया ।। ६३ ।। पटुपट्टदुकूलेषु नीयमानेषु दूरतः ।। गतेर्वेगात्तदोत्तानीकृतास्ये जगतां गुरौ ।। ६४ ।। आवर्त्तदृष्टयो देवा दिवारोहणशंकिनः ।। जयस्व राम कृष्णेति जय भद्रेति चोचिरे ।। ६५ ।। एवं सलीलं भगवाञ्जन्मज्यैष्ठ्याभिषेचने ।। नीयते मंचदेशं तु निशीथे ब्राह्मणादिभिः ।। ६६ ।। अहंपूर्विकशब्दस्तु देवानां श्रूयते दिवि ।। देवदुंदुभयश्चैव जयशब्दविमिश्रिताः ।। ६७ ।। ततो मंचस्थितं ब्रह्मरूपं प्रत्यर्चया सह ।। आच्छाद्य सर्वाण्यंगानि मुखवर्जं सुचेलकैः ।। ६८ ।। विना निवेद्यं संपूज्य उपचारैः पुरोदितैः ।। अधिवासितकुंभैश्च शांतिघोषपुरःसरम् ।। ६९ ।। समुदज्येष्ठामंत्रेण स्नापयेत्सुरपुंगवान् ।। पश्यतामभिषेक्तॄणां कृतकृत्यत्वहेतवे ।। 2.2.31.७० ।। स्नाप्यमानं तु पश्यंति ये नरास्तत्र संस्थिताः ।। गर्भोदकेन स्नपनं न ते पुनरवाप्नुयुः ।। ७१ ।। ज्येष्ठस्नानं भगवतो ये पश्यंति मुदान्विताः ।। न ते भवाब्धौ मज्जंति यात्रामुत्कंठमानसाः ।। ७२ ।। बुद्ध्यबुद्धिकृतः पुंसामनादिः पापसंचयः ।। तत्क्षणान्नाशमायाति पश्यतां स्नपनं हरेः ।। ७३ ।। सत्यं सत्यं पुनः सत्यं ब्रवीमि द्विजपुंगवाः ।। सर्वसंतापशमनमशेषमलनाशनम् ।। ७४ ।। स्नपनं श्रीपतेर्ज्यैष्ठ्यां यदि भक्त्या विलोकनम् ।। प्रायश्चित्तनिमित्तानि यानि पापानि संति वै ।। ७५ ।। तानि सर्वाणि क्षीयंते पश्यतां स्नपनं हरेः ।। नातः परतरं कर्म ह्यनायासेन मोचनम् ।। ७६ ।। ज्येष्ठजन्मदिने स्नानं हरेर्यदवलोकितम् ।। स्नानदानतपःश्राद्धजपयज्ञादयस्तु ये ।। ७७ ।। विधयः कोटिगुणिताः कोटिजन्मोपपादिताः ।। स्नानदर्शनपुण्यस्य हरेस्ते न तुलां गताः ।। ७८ ।। भक्त्या यः स्नपनं विष्णोरेकस्मिन्वत्सरेऽपि वा ।। पश्येन्न शोचते विप्रा इह संसारमोचने ।। ७९ ।। तेनेष्टं क्रतुभिः पुण्यैः श्रद्धाविपुलदक्षिणैः ।। महादानानि दत्तानि भोजिताः कोटिशो द्विजाः ।। 2.2.31.८० ।। श्राद्धानि गयशीर्षादौ कोटिशश्च कृतानि वै ।। पुण्यकाले च तीथार्दौ तपांसि चरितानि च ।। ८१ ।। अर्धोदयादियोगेषु कोटितीर्थेषु कोटिशः ।। स्नातानि तेन भो विप्रा यः पश्येत्स्नपनं हरेः ।। ८२ ।। सत्यं सत्यं पुनः सत्यं ब्रवीमि द्विजपुंगवाः ।। नातः श्रेयस्करं कर्म शास्त्रदृष्टपथिस्थितम् ।। ८३ ।। मञ्चस्थं स्नाप्यमानं हि यः पश्येत्पुरुषोत्तमम् ।। स्नानाच्छतगुणं पुण्यं लभते वै न संशयः ।। ८४ ।। मञ्चस्थितं जगन्नाथं स्नानार्द्रं यस्तु पश्यति ।। सांद्रानन्दार्द्रचित्तोऽसौ न किंचित्पापमश्नुते ।। ८५ ।। यदेव पुण्यमुदितं स्नानदर्शनकर्मणि ।। तत्तत्फलमवाप्नोति दृष्ट्वा मञ्चस्थमच्युतम् ।। ८६ ।। एक एव जगन्नाथस्त्रिधा तत्र स्थितो द्विजाः ।। एकैकस्यापि स्नपनदर्शनं भुक्तिमुक्तिदम् ।। ८७ ।। जयस्व रामभद्रेति जय भद्रेति यो वदेत् ।। जय कृष्ण जगन्नाथ जयेत्युच्चारयेन्मुदा ।। ८८ ।। स्नानकाले स वै मुक्तिं प्रयाति द्विजसत्तमाः ।। अधिवासादिकं तत्र यैः कृतं स्नानकर्मणि ।। ८९ ।। तेषां श्रद्धामुदायुक्तः प्रदद्याद्दक्षिणाः पृथक् ।। ब्राह्मणेभ्यश्च मिष्टान्नं वस्त्रालंकरणानि च ।। 2.2.31.९० ।। प्रदद्याच्छ्रद्धया युक्तो दीनानाथांश्च तर्पयेत् ।। ये द्रष्टुमागताः स्नानं जीवन्मुक्तास्तु ते ध्रुवम् ।। ९१ ।। तान्यथाशक्ति वै राजा मानयेत्प्रीतये हरेः ।। स्नानावशेषतोयेन स्नायाद्भद्रासनस्थितः ।। ९२ ।। नारी वा पुरुषो वापि तस्य पुण्यं वदामि वः ।। कल्पः स्याच्चिररोगार्तो ह्यपमृत्युं जयेदसौ ।। ९३ ।। अपुत्रा मृतवत्सा वा वन्ध्या वापि लभेत्सुतम् ।। सुभगः सर्वलोकानां निर्धनो धनवान्भवेत् ।। ९४ ।। गुर्विणी लभते पुत्रं दीर्घायुर्गुणवत्तरम्।। गंगादिसर्वतीर्थानां स्नानजं फलमुच्यते ।। ९५ ।। स्नानदर्शनजं पुण्यं धर्मात्मा लभते ध्रुवम् ।।९६।। इति श्रीस्कांदे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे पुरुषोत्तमक्षेत्रमाहात्म्य एकत्रिंशोऽध्यायः ।। ३१ ।।

|| jaiminiruvāca || || kṛtakṛtyaṃ tadātmānaṃ manyamānastato vrajet || aśvamedhāṃgasaṃbhūtamiṃdradyumnasaraḥ prati || 1 || yasya tīre nivasati narasiṃhākṛtirhariḥ || narasiṃhamanuprārthya tatra snāyādyathāvidhi || 2 || narasiṃha namastubhyaṃ yasya te kṣetra uttame || sahasraṃ vājimedhasya kratoścakre nṛpottamaḥ || 3 || indradyumnaḥ prasādātte tasya kratvaṃgasaṃbhave || sarasi snātumāyāto māmanujñāpaya prabho || 4 || tatastīrthataṭaṃ gatvā kṛtaśaucācamakriyaḥ || prārthayedaṃjaliṃ kṛtvā imaṃ maṃtramudīrayet || 5 || aśvamedhāṃgagokoṭikhurakṣuṇṇamahītalaḥ || tanmūtraphenādānāṃbhaḥ pūritākhilapāvanaḥ ||6|| snātuṃ tavāgataḥ puṇye sarvatīrthamaye jale || pūrvajanmasahasrotthaṃ pāpaṃ snānādvimocaya || 7 || antaḥ praviśya ca tato vāruṇaiḥ paṃcabhirdvijāḥ || snāyādantarjale japyāttrirāvṛttyāghamarṣaṇam || 8 || aśvamedhāṃgasaṃbhūta tīrtha sarvāghanāśana || janmakoṭibhavaṃ pāpaṃ tvayi snānādvinaśyatu || 9 || imaṃ mantraṃ triruccārya triḥ snāyāttajjale dvijāḥ || saṃsmaredviṣṇugāyatryā narasiṃhākṛtiṃ harim || 2.2.31.10 || āpo nārā iti proktā yasmāttā narasūnavaḥ || ayanaṃ prathamaṃ cāsya tasmādapsu hariṃ smaret ||11|| devānṛṣīnpitṝṃścaiva tarpayedvidhivannaraḥ || narasiṃhaṃ tato gacchetpaścimābhimukhaṃ sthitam || 12 || siddhaṃ śaṃbhuṃ kṛtrimaṃ vā paścimābhimukhaṃ harim || dṛṣṭvā vimucyate pāpairjanmakoṭisamudbhavaiḥ || 13 || tamātharvaṇamaṃtreṇa yajecca narakesarim || nāradena purā hyeṣa maṃtrarājaḥ pratiṣṭhitaḥ || 14 || indradyumnena tenaiva cirādeṣa upāsitaḥ || narasiṃhākṛtau nānyo maṃtrastatsadṛśo dvijāḥ || 15 || yasyoccāraṇamātreṇa tuṣṭo bhavati kesarī || anena dāruvarṣmāpi brahmaṇā saṃpratiṣṭhitaḥ || 16 || pūrvoktairupacāraistu pūjayennarakesarim || japāprasūnairaruṇairanyaiścaiva sugaṃdhibhiḥ || 17 || caṃdanāgarukarpūrairlepayennarakesarim || pāyasaṃ sitayā yuktaṃ saurabheyeṇa sarpiṣā || 18 || karpūrakhaṇḍasaṃyuktānmodakānghṛtapācitān || saṃyāvānghṛtapūpāṃśca phalaṃ nānāvidhaṃ tathā || 19 || śarkarādadhisaṃyuktaṃ śālyannaṃ vinivedayet || dṛṣṭvā spṛṣṭvā namaskṛtvā saṃpūjya narakesarim || 2.2.31.20 || svānsvānabhīṣṭānāpnoti naro vai nātra saṃśayaḥ || devatvamamareśatvaṃ gaṃdharvatvaṃ ca bho dvijāḥ ||21|| īśitvaṃ ca vaśitvaṃ ca sārvabhaumatvameva vā || yadyatkāmayate citte tattadāpnotyasaṃśayam || 22 || paṃcatīrthīvidhānaṃ ca kathitaṃ pṛcchatāṃ dvijāḥ || dināni paṃca kṛtvaitāṃ pañcabhūtamaye punaḥ ||23|| na dehe praviśenmartyo vratī viṣṇuparāyaṇaḥ || paurṇamāsyāṃ pratyuṣasi tīrtharājajale punaḥ || 24 || pūrvoktavidhinā snātvā śuddhāhāro jiteṃdriyaḥ || ekabhaktavratenaiva varttate prītaye naraḥ || yāvatpaṃca dināni syustāvatkālaṃ dvijottamāḥ || 25 || tataḥ praviśyaprāsādaṃ maṃcasthaṃ puruṣottamam || rāmaṃ subhadrāṃ dṛṣṭvā ca mucyate pāpakaṃcukaiḥ || 26 || sarvatīrthamayātkūpāduddhṛtena sugandhinā || vāriṇā snāpyamānaṃ tu yo jyaiṣṭhyāṃ paśyate harim || 27 || na tasya pāpasaṃbaṃdha ātmani prabhaviṣyati || yātrākartṛvidhiṃ vakṣye śṛṇudhvaṃ munayaḥ param || 28 || caturdaśyāṃ dṛḍhaṃ maṃcaṃ kārayitvā suśobhanam || tṛṇakāṣṭhamayaṃ liptaṃ sudhayā bahulaṃ śubham || 29 || athavā dārṣadaṃ kuryāccirasthāyi dvijottamāḥ || snānārthaṃ devadevasya vittaśāṭhyaṃ na kārayet || 2.2.31.30 || nānādrumagaṇākīrṇaṃ dakṣiṇānilaśītalam || ullasatsiṃdhukallolaśāḍvalopari saṃskṛtam || 31 || samucchritamahāmūlyavitānavaraśobhitam || viralācchādanaṃ kuryāddevānāṃ darśanāya vai || 32 || āyāṃti brahmaṇā sārddhaṃ snapanāya jagatpateḥ || svargaṃgāṃbhaḥ samādāya pārijātavibhūṣitam || 33 || brahmarṣayaśca tridaśā brahmaṇā sahitā vibhum || maṃcasthaṃ snāpayantīha vacanātparameṣṭhinaḥ || 34 || jayaśabdaiśca stutibhirvaṃdyo'yaṃ tridivaukasām || tasmānmaṃcastu kartavyo maṃḍito mālyacāmaraiḥ || 35 || nānāmaṇisrajā hāridukūlakṛtatoraṇam || sugaṃdhadhūpasurabhicaṃdanābhaḥ samukṣitam || 36 || evaṃ maṃcaṃ pratiṣṭhāpya tasya dakṣiṇato dvijāḥ || kūpādvāri samuddhṛtya kalaśānsvarṇanirmitān || 37 || śālāyāṃ śāstradṛṣṭena vidhinā tvadhivāsayet|| 38 || suvāsitaṃ jalaṃ teṣu pāvamānyā prapūrayet || caturdaśīniśāmadhye karmaitatsamudāhṛtam || 39 || śanaiḥ śanaiśca nīyāsurhariṃ hali puraḥsaram || brāhmaṇāḥ kṣatriyā vaiśyā rājñā saṃmānitādṛtāḥ || 2.2.31.40 || cāmaraistālavṛntaiśca vījyamānaṃ niraṃtaram || purākṛtāmalepaṃ taṃ viṣṇoraṃgānna hāpayet || 41 || yathā sugaṃdhalepena supuṣṭāṃgo dine dine || tathā prayatnataḥ kāryaḥ kṛśāṃgo na hi puṣṭikṛt || 42 || nayeyurapramādyaṃto bhagavaṃtamānaditāḥ || pramādato yadi bhavetpatanaṃ muravairiṇaḥ || 43 || balasya vā subhadrāyā rājño rājyasya bhītikṛt || api pātayatāṃ hāniḥ saṃtaterbahuduḥkhitā || 44 || narake niyataṃ vāso bhavetteṣāṃ durātmanām || vimuhyaṃtaścirāddārumayīyaṃ pratimā katham || 45 || tiṣṭhedaviśvasaṃto ye bhagavaddrohiṇastu te || narakaṃ pratipadyaṃte sarvakarmabahiṣkṛtāḥ ||46|| mūḍhānāṃ nāstikānāṃ ca kṛtaghnānāṃ hatātmanām || dharmakṛtyeṣu jāyaṃte aviśvāsasya yuktayaḥ||47|| adṛṣṭaṃ yasya yāvaddhi sa tu tena vinirmitaḥ || tadaṃte tasya kṣīyaṃte prāsādapratimādayaḥ ||48|| na cāyaṃ nirmitaḥ kena drumaḥ so'pi pravarddhitaḥ || varaṃ dadāti yā nūnaṃ na cāsau pratimā matā || 49 || nirmitāyāṃ pratikṛtau purā manvaṃtarādiṣu || vyatīteṣvapi varddhaṃte janānāṃ ca suparvaṇām || 2.2.31.50 || bhaktayastādṛśo viprāḥ sarveṣāṃ pṛthivīkṣitām || svārociṣeṃ'tare caiva āvirbhūtaḥ kṛpānidhiḥ || 51 || vaivasvateṃ'tare saptaviṃśe caiva caturyuge || dvāparāṃte samāyātau tadā kṛṣṇārjunāvubhau || 52 || tridināni sthitāvatra vratasthau madhusūdanam || bhaktyā saṃpūjya taṃ stutvā jagmaturdvārakāṃ punaḥ || 53 || na ke'pi tattvaṃ jānaṃti mānuṣīṃ tanumāsthitāḥ || avatārāḥ pravartaṃte viṣṇorasya yugeyuge || 54 || dharmasthāpanayā viprā līyaṃte svapade punaḥ || pūrvaṃ ca brahmaṇā proktaḥ sa cānena parasparam || 55 || sthātā parārddhaparyaṃtaṃ bhagavāndārurūpadhṛk || sadāyaṃ varado viṣṇuḥ śuddhasattvena bhāvitaḥ || 56 || yasya yāvāṃstu viśvāsastasya siddhistu tāvatī || pramādīkṛtaviśvāso bhakto dṛḍhamatiḥ pumān || 57 || yatnānurūpaṃ labhate phalamasmātsudurlabham || purā vaḥ kathitaṃ sarvamaṃbarīṣavimocanam || 58 || tatastasmiñjagannāthe paramātmasvarūpiṇi || vidhāya sudṛḍhāṃ bhaktiṃ vasadhvaṃ puruṣottame ||59 || ato'yaṃ bhaktito neyaḥ śrīkṛṣṇamaṃca uttamaḥ || subhadrābalabhadrau ca rājavatparicarya vai || 2.2.31.60 || uttoliteṣu cchatreṣu cāmarairvījiteṣu ca || kālāgurusudhūpāsu dikṣu gaṃbhīranādiṣu || 61 || nānāvidheṣu vādyeṣu tvagāre paripūrite || tauryatrike sādhuvṛtte dīpikā śreṇirājite || 62 || aṃdhakāre'tha sarveṣāṃ varddhamāne mahotsave || ācchanne śrīpateraṃge pramādapariśaṃkayā || 63 || paṭupaṭṭadukūleṣu nīyamāneṣu dūrataḥ || gatervegāttadottānīkṛtāsye jagatāṃ gurau || 64 || āvarttadṛṣṭayo devā divārohaṇaśaṃkinaḥ || jayasva rāma kṛṣṇeti jaya bhadreti cocire || 65 || evaṃ salīlaṃ bhagavāñjanmajyaiṣṭhyābhiṣecane || nīyate maṃcadeśaṃ tu niśīthe brāhmaṇādibhiḥ || 66 || ahaṃpūrvikaśabdastu devānāṃ śrūyate divi || devaduṃdubhayaścaiva jayaśabdavimiśritāḥ || 67 || tato maṃcasthitaṃ brahmarūpaṃ pratyarcayā saha || ācchādya sarvāṇyaṃgāni mukhavarjaṃ sucelakaiḥ || 68 || vinā nivedyaṃ saṃpūjya upacāraiḥ puroditaiḥ || adhivāsitakuṃbhaiśca śāṃtighoṣapuraḥsaram || 69 || samudajyeṣṭhāmaṃtreṇa snāpayetsurapuṃgavān || paśyatāmabhiṣektṝṇāṃ kṛtakṛtyatvahetave || 2.2.31.70 || snāpyamānaṃ tu paśyaṃti ye narāstatra saṃsthitāḥ || garbhodakena snapanaṃ na te punaravāpnuyuḥ || 71 || jyeṣṭhasnānaṃ bhagavato ye paśyaṃti mudānvitāḥ || na te bhavābdhau majjaṃti yātrāmutkaṃṭhamānasāḥ || 72 || buddhyabuddhikṛtaḥ puṃsāmanādiḥ pāpasaṃcayaḥ || tatkṣaṇānnāśamāyāti paśyatāṃ snapanaṃ hareḥ || 73 || satyaṃ satyaṃ punaḥ satyaṃ bravīmi dvijapuṃgavāḥ || sarvasaṃtāpaśamanamaśeṣamalanāśanam || 74 || snapanaṃ śrīpaterjyaiṣṭhyāṃ yadi bhaktyā vilokanam || prāyaścittanimittāni yāni pāpāni saṃti vai || 75 || tāni sarvāṇi kṣīyaṃte paśyatāṃ snapanaṃ hareḥ || nātaḥ parataraṃ karma hyanāyāsena mocanam || 76 || jyeṣṭhajanmadine snānaṃ hareryadavalokitam || snānadānatapaḥśrāddhajapayajñādayastu ye || 77 || vidhayaḥ koṭiguṇitāḥ koṭijanmopapāditāḥ || snānadarśanapuṇyasya hareste na tulāṃ gatāḥ || 78 || bhaktyā yaḥ snapanaṃ viṣṇorekasminvatsare'pi vā || paśyenna śocate viprā iha saṃsāramocane || 79 || teneṣṭaṃ kratubhiḥ puṇyaiḥ śraddhāvipuladakṣiṇaiḥ || mahādānāni dattāni bhojitāḥ koṭiśo dvijāḥ || 2.2.31.80 || śrāddhāni gayaśīrṣādau koṭiśaśca kṛtāni vai || puṇyakāle ca tīthārdau tapāṃsi caritāni ca || 81 || ardhodayādiyogeṣu koṭitīrtheṣu koṭiśaḥ || snātāni tena bho viprā yaḥ paśyetsnapanaṃ hareḥ || 82 || satyaṃ satyaṃ punaḥ satyaṃ bravīmi dvijapuṃgavāḥ || nātaḥ śreyaskaraṃ karma śāstradṛṣṭapathisthitam || 83 || mañcasthaṃ snāpyamānaṃ hi yaḥ paśyetpuruṣottamam || snānācchataguṇaṃ puṇyaṃ labhate vai na saṃśayaḥ || 84 || mañcasthitaṃ jagannāthaṃ snānārdraṃ yastu paśyati || sāṃdrānandārdracitto'sau na kiṃcitpāpamaśnute || 85 || yadeva puṇyamuditaṃ snānadarśanakarmaṇi || tattatphalamavāpnoti dṛṣṭvā mañcasthamacyutam || 86 || eka eva jagannāthastridhā tatra sthito dvijāḥ || ekaikasyāpi snapanadarśanaṃ bhuktimuktidam || 87 || jayasva rāmabhadreti jaya bhadreti yo vadet || jaya kṛṣṇa jagannātha jayetyuccārayenmudā || 88 || snānakāle sa vai muktiṃ prayāti dvijasattamāḥ || adhivāsādikaṃ tatra yaiḥ kṛtaṃ snānakarmaṇi || 89 || teṣāṃ śraddhāmudāyuktaḥ pradadyāddakṣiṇāḥ pṛthak || brāhmaṇebhyaśca miṣṭānnaṃ vastrālaṃkaraṇāni ca || 2.2.31.90 || pradadyācchraddhayā yukto dīnānāthāṃśca tarpayet || ye draṣṭumāgatāḥ snānaṃ jīvanmuktāstu te dhruvam || 91 || tānyathāśakti vai rājā mānayetprītaye hareḥ || snānāvaśeṣatoyena snāyādbhadrāsanasthitaḥ || 92 || nārī vā puruṣo vāpi tasya puṇyaṃ vadāmi vaḥ || kalpaḥ syāccirarogārto hyapamṛtyuṃ jayedasau || 93 || aputrā mṛtavatsā vā vandhyā vāpi labhetsutam || subhagaḥ sarvalokānāṃ nirdhano dhanavānbhavet || 94 || gurviṇī labhate putraṃ dīrghāyurguṇavattaram|| gaṃgādisarvatīrthānāṃ snānajaṃ phalamucyate || 95 || snānadarśanajaṃ puṇyaṃ dharmātmā labhate dhruvam ||96|| iti śrīskāṃde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṇḍe puruṣottamakṣetramāhātmya ekatriṃśo'dhyāyaḥ || 31 ||

English translation

Summary: The Procedure for the Sacred Ablution of the Lord in the Wooden Body.

Jaimini said :

1-2. Feeling contented that he has accomplished what has to be accomplished, the devotee should thereafter go towards the lake Indradyumna which originated as a part of the horse-sacrifices. It is on its bank that Hari dwells in the form of Narasiṃha (Man-Lion). After praying to Narasiṃha, he should take his bath therein in accordance with the (prescribed) injunctions.

3-7. “Obeisance to you, O Narasiṃha. In your excellent holy place, by your favour, the excellent king Indradyumna performed a thousand horse-sacrifices. I have come to take my holy bath in the lake that originated as a part of the horse-sacrifice. Grant me permission (to do so), O Lord.”

After performing Śauca (bodily cleanliness), Ācamana and other routine rites, he should go to the bank of the Tīrtha , stand with palms joined in reverence and pray reciting this Mantra :

“The surface of the ground was dug up by the hoofs of a crore of cows that formed part of the horse-sacrifices. It was filled with their froth and urine as well as the waters (used in the rite) of charitable gifts. You sanctify everything. I have come to take bath in your sacred waters filled with (the waters of) all the Tīrthas . Remove all the sins by this bath, that had arisen in the thousands of my previous births.”

8. Entering the waters, O Brāhmaṇas , he should repeat the five Vāruṇa Mantras and bathe. Within the waters, the Aghamarṣaṇa Mantra should be repeated three times.

9-10. The devotee should then repeat the following Mantra three times and take three dips in that water, O Brāhmaṇas:

“O Tīrtha born of the limbs of the horse-sacrifice, O destroyer of all sins! May the sins incurred in crores of births perish by taking a bath in you.”

He should then remember Had in the form of Narasiṃha by (uttering) Viṣṇu Gāyatrī .

11-15. Waters are called Nārā because they are sons of Nara . This is the first resort of his. Hence the devotee should remember Hari in the waters. [1]

Then the man should propitiate Devas , sages and Pitṛs in accordance with injunctions. He should then go to Narasiṃha seated facing the West.

By seeing Saṃbhu whether already in existence or artificially prepared as well as Hari facing the West, one is rid of sins originating from crores of births.

The devotee should worship Narasiṃha by means of Atharvaṇa Mantra. Indeed this Mantra- Rāja (‘King of Mantras ’) was established formerly by Nārada .

This has been used for worship for a long time by him as well as by Indradyumna. In regard to the Lord in the form of Narasiṃha, O Brāhmaṇas, there is no other Mantra like that.

16. Lord Narasiṃha becomes delighted merely by the utterance of this (Mantra). It is by means of this Mantra that the Lord with wooden body (idol) was installed by Brahmā .

17-22. The devotee should worship Lord Narasiṃha with all the offerings and services mentioned before. Japā ( China rose) flowers of tawny colour and other sweet-smelling flowers also should be used. The devotee should smear Narasiṃha with (fragrant ointments of) sandal paste, Agallochum and camphor. The following should be the Naivedya :

Milk pudding along with sugar and cow’s ghee , sweetmeats fried in ghee with pieces of camphor, Saṃyāvas (cakes prepared from wheat-flour), pies prepared in ghee, different kinds of fruits and cooked rice along with sugar and curds.

By seeing, touching, bowing down and worshipping Narasiṃha a man obtains his own desires. There is no doubt about it. Whatever he mentally desires, such as Deva -hood, Lordship of immortal beings, Gandharvahood, power and mastery over others, ability to win over others and becoming an Emperor, he obtains the same undoubtedly.

23-26. The procedure of Pañca-Tīrtha has been recounted to you, O Brāhmaṇas, as you had asked (for it). After performing (such worship) for five days, the man of holy rites engaged in devotion to Viṣṇu will not subsequently enter the body consisting of the five elements (i.e. he is liberated).

On the full-moon day, early in the morning, the devotee should take his holy bath in accordance with the injunctions mentioned before. He should take in only pure food, should control his sense-organs and observe the holy fast of taking food once a day only. Thus he observes the vow for the pleasure of the Deity. He should continue this for five days. Thereafter, he should enter the Mansion and see Puruṣottama reclining on the couch. By seeing Rāma ( Balabhadra ) and Subhadrā too he is liberated from all sins.

27-28. If a person sees Hari on the full-moon day in the month of Jyeṣṭha , as he is being bathed by sweet-smelling water taken from the well consisting of all the Tīrthas, no contact with any sin or sinner can have any adverse effect on his soul.

Now, I shall describe the procedure for those who want to take out processions (of the Lord). O sages, listen to it.

29-34. On the fourteenth day itself, a sturdy and splendid cot made of wood and straw should be got ready. Or it may be made of stone and smeared completely with lime and mortar. It must be durable, O excellent Brāhmaṇas. It is intended for the ablution of the Lord. The devotee should not use trickery in spending for this. The place must have different kinds of trees all around. It must be cool with gentle wind blowing from the South. It must be consecrated on the open grassy land where the waves of the sea lash gently. There must be a lofty canopy rendered splendid by means of costly clothes. But the covering should be so fine that Devas can have a clear view.

Devas, sages etc. come there along with Brahmā for bathing the Lord of the universe. They take with them the waters from the celestial Gaṅgā adorned with Pārijāta flowers. Brahminical sages and Devas accompanied by Brahmā bathe the Lord seated on the couch. They bathe him at the behest of Parameṣṭhin.

35-38. This Lord should be adored by Heaven-dwellers with the words ‘Be victorious’ and eulogies. Hence the couch should be embellished with wreaths and chowries as well as gem-set necklaces of various sorts. Festoons must be made with attractive silk cloths. It must be sprinkled with sanḍal-water rendered fragrant with sweet scents and incense. After installing the couch the devotee should place pots made of gold to the south of it. They should be filled with water taken out from the well. In the hall it should be duly consecrated and perfumed.

39. The devotee should fill the pots with excellently scented water repeating Pavamāna Suktas . [2] This rite shall be performed at midnight on the fourteenth day. It has been so prescribed.

40-42. Brāhmaṇas, Kṣatriyas , Vaiśyas and others who are honoured and respected by the king should slowly carry (or take in a palanquin) Hari along with Balarāma as they are continuously fanned with chowries and hand-fans. While bathing Lord Vīṣṇu, the unguents applied previously should not be removed from the body of the Lord. By applying the sweet-smelling unguents, the idol should be made stronger in the limbs everyday. Indeed one with weak limbs cannot make others strong.

43-51a. The devotees carrying the Lord should be careful. They must not commit any mistake. If they are careless and if the Lord, the enemy of Mura , or Bala or Subhadrā were to fall down, it indicates danger to the king or to the realm. There will be harm to those who let the idol fall down. Their children will be extremely miserable.

Those wicked souls will have certainly to go to hell. Those who are deluded and do not have any faith or belief and say, “How can a wooden idol remain for a long time”, are inimical to the Lord. They will be excluded from all holy rites and will fall into hell. A number of arguments to create disbelief in regard to righteous and pious activities can be advanced by deluded persons, atheists, ungrateful persons and damned souls. Everything depends on the invisible merit of the person concerned. The idol appears to be made of different things in accordance with the merit of these persons. At the end, the Mansion (Temple), the idol etc. perish.

This is not made by anyone. Nor has that tree been grown by anyone. That which grants boons is certainly not considered to be this idol.

In the Manvantaras that have gone by, when the idol was made, the devotional feelings of the people and of the Devas used to increase. Such were the divine devout feelings of all the kings too, O Brāhmaṇas.

51b-55a. The Lord, the receptacle of mercy, manifested himself in the Svārociṣa Manvantara . In the Vaivasvata Manvantara , in the twenty-seventh cycle of the sets of four Yugas , at the close of the Dvāpara Yuga , both Kṛṣṇa and Arjuna came here. Performing the holy rites, they stayed here for three days. With great devotion they worshipped the Slayer of Madhu ( Jagannātha ), eulogized him and then returned to Dvārakā . [3] No one who has adopted human body, knows the reality. The incarnations of Viṣṇu take place in every Yuga and after establishing piety and righteousness, they merge into the original region (of the Lord).

55b-59. He was formerly requested by Brahmā who was told by the Lord that he, Lord Viṣṇu, would be staying for the period of a Parārdha in wooden form. Viṣṇu, on being meditated upon with pure Sattva qualities, is a bestower of boons forever.

The achievement of one will be in accordance with one’s faith. Even if he errs in his belief, a person who is a devotee of steadfast mind, derives the rare benefit befitting his endeavour from him. Formerly, everything in regard to the liberation of Aṃbarīṣa was narrated to you.

Therefore, have very firm devotion towards the Lord of the universe in the form of the supreme Brahman and stay in the holy place of Puruṣottama.

60-66. Hence this excellent couch of Śrīkṛṣṇa should be carried with great devotion. The devotees should serve Subhadrā and Balabhadra with royal honour.

The umbrellas should be lifted up. The chowries are used for fanning. The incense from Agallochum spreads everywhere. Different kinds of musical instruments resound majestically in all the directions. When the triple symphony of songs, dances and musical instruments fills the abode, when the darkness is dispelled by means of rows and rows of lamps, and when the great festivities increase, anticipating some negligence (on the part of those who carry the Deity) the Lord is kept covered by means of excellent silk cloth of fine fabric while being taken over a long distance. Due to the speed of the movement, the sire of the worlds comes to a supine position. The Devas who observe repeatedly, begin to suspect if the Lord is about to ascend to heaven. They chant (loudly), “Be victorious, O Rāma. Be victorious, O Kṛṣṇa. Be victorious, O Bhadrā .”

Thus the Lord is gracefully taken to the place of the couch by Brāhmaṇas and others at midnight in the course of the holy ablution on his birthday, on the full-moon day in the month of Jyeṣṭha.

67-70. The sound of the Devas vying with one another is heard in the firmament. The sounds of the divine Dundubhi drums mixed with the shouts of ‘Be victorious’ are heard. Then the embodiment of Brahman placed on the couch, is covered along with the idol intended to be worshipped. All the limbs except the face are covered with excellent cloths. The Lord is worshipped as per the formalities and services mentioned before, excepting the offer of Naivedya .

With the proclamation of Śānti (Mantras) the devotee should bathe the leading Suras (deities) by means of the pots kept ready with perfumed water duly consecrated by repetition of the Mantra Samudrajyeṣṭhāḥ (RV.VII. 19-1) to the satisfaction of those who bathe (the deity) and watch.

71. Those men who stand there and watch (the Lord) being bathed, shall not take bath in the waters of the womb any longer (i.e. will not be reborn but attain liberation).

72. Those who are eager in their mind to witness the procession, those who joyously witness the ablution of the Lord in the month of Jyeṣṭha, do not sink in the ocean of worldly existence.

73. The beginningless mass of sins whether committed intentionally or unwittingly, of those persons who witness the ablution of Hari, perishes instantaneously.

74-78. It is true. It is (definitely) true, O eminent Brāhmaṇas. I am speaking the truth. It subdues all distresses. It is destructive of all sins and impurities, if the ablution of Śrīpati is devoutly witnessed on the full-moon day in the month of Jyeṣṭha.

All those sins which necessitate expiation, of those persons who witness the ablution of Hari, perish. There is no other holy rite greater than this which liberates one without exertion, viz. the ablution of Hari that is witnessed on the birthday of Hari in the month of Jyeṣṭha.

Holy baths, charitable gifts, penance, Śrāddha , Japa , Yajña etc.—all these performed regularly in crores of births and multiplied by a crore, do not equal the merit of witnessing the ablution of Han.

19. If a person witnesses with great devotion, the ablution of Viṣṇu even once a year, O Brāhmaṇas, he does not come to grief in getting liberation from saṃsāra .

80-82. O Brāhmaṇas, if a person witnesses the ablution of Hari, it is as meritorious as the performance of meritorious sacrifices with sincerity, offering sumptuous monetary gifts, as offering great charitable gifts ( Mahādānas ), as the feeding of crores of Brāhmaṇas, as the performance of crores of Śrāddhas at Gayaśīrṣa and other holy spots, as the performance of penances in Tīrthas etc. at the auspicious hours and as the holy ablutions taken crores of times in crores of Tīrthas in the Yogas (auspicious hours) such as Ardhodaya [4] etc.

83. It is true. It is (nothing but) the truth. I am speaking the truth, O prominent Brāhmaṇas. There is no other holy rite more conducive to welfare as this in the view of śāstras .

84. He who sees Puruṣottama being bathed while stationed on the couch, gets hundred times the benefit of taking holy bath. There is no doubt about it.

85. He who witnesses the Lord of the universe stationed on the couch and getting wet after the bath, becomes one whose mind is wet with thick mass of bliss. He does not incur any sin.

86. By seeing Acyuta stationed on the couch one obtains that benefit which has been mentioned in regard to the rite of witnessing the ablution.

87. The only Lord of the universe is stationed there in three forms, O Brāhmaṇas. The witnessing of the ablution of each of these yields worldly pleasures and salvation.

88-91. He who joyously proclaims “Be victorious, O Rāmabhadra ”, “Be victorious, O Bhadrā”, “Be victorious, O Kṛṣṇa, the Lord of the universe”, at the time of the holy ablution, attains salvation, O excellent Brāhmaṇas.

The devotee should joyously and sincerely distribute monetary gifts separately to those persons who have consecrated and added scents and perfumes to the waters intended for the rite of ablution. With great faith, the devotee should give sumptuous food, garments and ornaments to the Brāhmaṇas. He should satisfy the poor and helpless ones. Those who arrive to witness the rite of ablution are certainly liberated souls while alive.

92-96. For the delight of Hari the king should honour them according to his capacity. If a man or a woman occupies a good seat and takes a bath with the water left over after the ablution, he or she gets great merits, which I shall describe.

One who is afflicted with a chronic malady becomes strong and vigorous. He shall conquer premature death. A woman who has no son or whose son is dead or who is barren, shall get a son. A poor man shall become rich and the most handsome of all the people in the world. A pregnant woman will deliver a son of great merits and longevity. A righteous-souled man certainly gets the merit of witnessing the ablution, which is said to be the merit of taking holy bath in Gaṅgā and all the other Tīrthas.

[1]: [1] : Cf. the explanation of the term ‘Nārāyaṇa:

[2]: [2] : Sūktas in RV IX.

[3]: [3] : This incident is unsupported in the Mbh and BhP. If Jagannātha is Kṛṣṇa, this reference is a bit confusing.

[4]: [4] : Ardhodaya : When in the month of Pauṣa or Māgha there is Amāvāsyā (new-moon day) with Śravaṇa Nakṣatra and Vyatīpāta Yoga, it is called Ardhodaya . (Mbh quoted in History of Daharmaśāstra vol. I, p.261).

Complete chapter-aligned witnesses. Sanskrit Wikisource page 22952, revision 71135 (2016-06-12T11:28:55Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc370751.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.