Puruṣottama-kṣetra-māhātmya, Chapter 37 | Skanda Purāṇa

Puruṣottama-kṣetra-māhātmya · Chapter 37

।। जैमिनिरुवाच ।। ।। अतः परं प्रवक्ष्यामि दक्षिणायनमुत्तमम् ।। संक्रांतेः पूर्वकाले याः कला वै विंशतिर्मताः ।। १ ।। अयनं पुण्यकालोऽयं पुण्यकर्मसु कर्मिणाम् ।। पंचामृतैस्तत्र देवं स्नापयेत्स्वापवद्द्विजाः ।। २ ।। सर्वांगं लेपयेदस्यागुरुकर्पूरचंदनैः ।। सुगन्ध माल्यालंकारैश्चारुवस्त्रैश्च दीपकैः ।। ३ ।। नानाभक्ष्योपहारैश्च पूजयेत्परमेश्वरम् ।। कर्पूरालतिकामुच्चैर्मुखाभ्याशे हरेर्ददेत् ।। ४ ।। दूर्वांकुराक्षतैर्नीराजनेनाथ प्रवन्दयेत् ।। मांगल्यगीतनृत्ताद्यैर्नारी हुलुहुलां वदेत् ।। ५ ।। पूजितं पूज्यमानं च यः पश्येत्पुरुषोत्तमम् ।। पूजाशतगुणं पुण्यं तस्मै दद्याज्जनार्दनः ।। ६ ।। अयने दक्षिणे तस्मिन्नर्च्यमानं श्रियः पतिम् ।। विहाय सर्वपापानि विष्णुलोकं व्रजंति ते ।। ७ ।। स्वल्पा वा महती यात्रा सर्वा मुक्तिप्रदा हरेः ।। तस्मिंस्तस्मिन्दिने दृष्टो भगवान्मुक्तिदो ध्रुवम् ।। ८ ।। विश्वासहेतोर्मूर्खाणां यात्रा ह्येताः कृपावता ।। विष्णुना कथिता विप्राः पापिनां किल्बिषापहाः ।। ९ ।। आयासजनितं पुण्यं मन्यन्ते ये नराधमाः ।। लक्ष्मीपतेर्भोजनाय संस्कार्योऽत्र महानसः ।। 2.2.37.१० ।। वैष्णवाग्निं समाधाय निरुप्य चरुमुत्तमम् ।। वैश्वदेवं प्रकुर्वीत भगवत्पाकसाधनम् ।।११।। ब्रह्मणे वास्तुपतये प्रजानां पतये तथा ।। विष्णवे विश्वकर्त्रे च शुच्यग्नौ जुहुयाच्छुचिः ।। १२ ।। राज्ञा नियुक्त आचार्यः श्रौतस्मार्तक्रियापरः ।। द्वारपालप्रचंडाभ्यामैशान्यां क्षेत्रपालिने ।। १३ ।। दक्षिणे च विरूपाय खगानां पतये तथा ।। दुर्गासरस्वतीभ्यां च नैर्ऋत्यां विनिवेदयेत् ।। १४ ।। महालक्ष्मीमहेंद्राभ्यां प्राच्यां दिशि बलिः स्मृतः ।। विष्णु पारिषदेभ्योऽथ पशूनां पतये तथा ।। १५ ।। उदीच्यां बलिदानं तु नारदायाथ पश्चिमे ।। आग्नेय्यामग्नये दद्याद्वायव्यां विश्वसाक्षिणे ।। १६ ।। पञ्चश्वसनरूपेभ्यो विश्वकर्त्रेऽथ मध्यतः ।। आद्यंतयोर्जलं दद्यात्प्रत्येकं बलिकर्मणि ।। ३७ ।। दत्त्वा वलिं तदग्नौ तु कारयेत्पाकमुत्तमम् ।। संध्यात्रये भगवतः पूजायै चरुकारणात् ।। १८ ।। चरुसंस्कारकांगानि भक्ष्यभोज्यादिकानि वै ।। न दीप्तान्योजयेत्तत्र लोके त्रैवर्णिको नृपः ।। ।। १९ ।। आर्यान्पवित्राञ्छूद्रान्वा वर्णांश्च परिसेवकान् ।। लौकिकव्यवहारोऽयं पचति श्रीः स्वयं ध्रुवम् ।। 2.2.37.२० ।। भुंक्ते नारायणो नित्यं तया पक्वं शरीरवान् ।। अमृतं तद्धि नैवेद्यं पापघ्नं मूर्ध्नि धारणात् ।। २१ ।। भक्षणान्मद्यपानादिमहादुरितनाशनम् ।। आघ्राणान्मानसं पापं दर्शनाद्दृष्टिजं तथा ।। २२ ।। आस्वादात्तु कृतं पापं श्रावणं च व्यपोहति ।। स्पर्शनात्त्वक्कृतं पापं मिथ्याभाषणजं तथा ।। २३ ।। गात्रलेपाद्दहेत्पापं शारीरं वै न संशयः ।। २४ ।। महापवित्रं हि हरेर्निवेदितं नियोजयेद्यः पितृदेवकर्मसु ।। तृप्यंति तस्मै पितरः सुरास्तथा प्रयांति लोकं मधुसूदनस्य ते ।। २५ ।। नात्ः पवित्रं वस्त्वस्ति हव्यकव्येषु भो द्विजाः ।। नराणां रूपमास्थाय तदश्नंति दिवौकसः ।। २६ ।। अभिमानो महांस्तत्र देवदेवस्य चक्रिणः ।। श्वेतो नाम महाराजः पुरा त्रेतायुगेऽभवत् ।। २७ ।। व्रतस्थोऽपि महाभक्तिं चकार पुरुषोत्तमे ।। इन्द्रद्युम्नेन रचितभोगमात्रानुसारतः ।। २८ ।। भोगान्प्रकल्पयामास प्रत्यहं श्रीपतेर्मुदा ।। भक्ष्यभोज्यान्यनेकानि षड्रसांश्च सुसंस्कृतान् ।। २९ ।। माल्यानि च विचित्राणि सुगंधमनुलेपनम् ।। गीतवादित्रनृत्यानि दिव्यानि सुबहूनि च ।। 2.2.37.३० ।। राजोपचारा बहुशोऽवसरेऽवसरे हरेः ।। बहुवित्तव्ययायास भक्तिभावनिरूपकाः ।। ३१ ।। तत्तद्वैष्णवशास्त्रोक्तचित्रभोगाः पृथग्विधाः ।। कल्पितास्तेन भूपेन विद्वत्पंकजभानुना ।। ३२ ।। प्रातः पूजनवेलायां हरिं द्रष्टुं जगाम सः ।। कस्मिंश्चिद्दिवसे राजा पूज्यमानं ददर्श तम् ।। ३३ ।। प्रणम्य देवदेवं तु बद्धांजलिपुटो मुदा ।। प्रासादद्वारनिकटे तस्थिवानृपसत्तमः ।। ३४ ।। दृष्ट्वा स्वयं विरचितानुपचाराननुत्तमान् ।। उपायनसहस्रं च हरेरग्रे प्रकल्पितम् ।। ३५ ।। चिंतयामास मनसा किंचिद्ध्यानावलंबितः ।। मनुष्यकल्पितंभोगं ग्रहीष्यति हरिः किमु ।। ३६ ।। देवैर्दिव्योपचारैर्यो शक्यते नार्चनाविधौ ।। मानसैरुपहारैर्यं पूजयंति यतव्रताः ।। ३७ ।। भावदुष्टो बहिर्यागो न मुदे तस्य निश्चितम् ।। इत्थं संचितयन्राजा दिव्यासनगतं विभुम् ।। ३८ ।। भुंजानमन्नपानाढ्यं श्रिया सुपरिवेषितम् ।। दिव्यस्रजालंकृतया दिव्यगंधदुकूलया ।। ३९ ।। अनर्घ्यरत्नमंजीरसिंजितेन सुरालयम् ।। पूरयंत्या स्वर्णदर्व्या ददत्या सादरं रसान् ।। 2.2.37.४० ।। भगवत्प्रतिरूपैश्च भुंजानैः परिवेष्टितम् ।। दृष्ट्वा कृतार्थमात्मानं मन्यमानस्तदद्भुतम् ।। ४१ ।। प्रोन्मीलिताक्षः स पुनः प्राग्दृष्टं समवैक्षत ।। अतः प्रभृति राजासौ परां निर्वृतिमाप्तवान् ।। ४२ ।। निवेदिताशीर्व्रतवांश्चचार सुमहत्तपः ।। अकालमृत्युनाशाय स्वराज्ये मृतमुक्तये ।। ४३ ।। मंत्रराजं जपन्नित्यं श्रितानां कल्पपादपम् ।। ददर्श शतवर्षांते नृहरिं दुरितापहम् ।। ४४ ।। योगासनाब्जनिलयं वामांगावस्थितश्रियम् ।। दिव्यालंकृतसर्वांगं स्फटिकामलविग्रहम् ।। ४५ ।। त्रिदशैः सिद्धमुक्तैश्च स्तूयमानं स्मिताननम् ।। भ्रांतो विस्मयभीतिभ्यां हर्षगद्गदया गिरा ।। प्रसीद नाथेति लपन्पपात धरणीतले ।। ४६ ।। तपःकृशं तं प्रणतं दृष्ट्वा मनुजकेसरी ।। अकल्मषं क्षितिपतिं विवक्षुर्भक्तवत्सलः ।। ४७ ।। ।। ।। श्रीभगवानुवाच ।। ।। उत्तिष्ठ वत्स भक्त्या ते प्रसन्नं विद्धि मां प्रभुम् ।। मयि प्रसन्ने नालभ्यं वरं तत्प्रार्थ्यतां भवान् ।।४८।। श्रुत्वेत्थं भगवद्वाक्यं समुत्तस्थौ ततो नृपः ।। बद्धांजलिपुटो नम्रो भक्त्योवाच जनार्दनम् ।। ४९ ।। ।। श्वेत उवाच ।। ।। स्वामिन्यदि प्रसादस्ते मयि जातः सुदुर्लभः ।। सारूप्यमथ संप्राप्य स्थास्यामि तव सन्निधौ ।। 2.2.37.५० ।। स्थास्ये यावन्नृपत्वेऽहं मद्राज्ये नो जनः क्वचित् ।। अकाले म्रियतां जंतुः काले चेन्मुक्तिमाप्नुयात् ।।५१।। तच्छ्रुत्वा भगवान्प्राह श्वेतराजानमुत्तमम् ।।५२।। श्वेत ते वांछितं भूयात्तिष्ठ त्वं मम दक्षिणे ।। भुक्त्वा वर्षसहस्रं तु स्वराज्यं सुसमृद्धिमत् ।।५३।। मम निर्माल्यभोगेन क्षीणशेषाघसंचयः ।। सुनिर्मलांतःकरणो मत्सायुज्यमवाप्स्यसि ।। ५४ ।। वटसागरयोर्मध्ये मुक्तिस्थाने सुदुर्लभे ।। मदीयाऽऽद्यावतारस्य विष्णोर्मत्स्यस्वरूपिणः।।५५।। संमुखीनो वस त्वं हि स्फटिकामलविग्रहः ।। ख्यातिं यास्यसि भूर्लोके श्वेतमाधवसंज्ञया।।५६।। युवयोरंतराले ये प्राणांस्त्यक्ष्यंति मानवाः ।। तिर्यंचोऽपि च कीटा वा ध्रुवं ते मुक्तिमाप्नुयुः ।।५७।। अमरा यत्र मरणमिच्छंति किमु मानवाः ।। तवोत्तरस्यां दिशि यत्सरः पापनिबर्हणम् ।।५८।। तत्र स्नात्वा उपस्पृश्य तदीये दक्षिणे तटे ।। उभयोर्दृष्टिपूतःसंत्यक्त्वा प्राणान्विमुच्यते ।। ।।५९।। आसमंतादिदं क्षेत्रं यत्रतत्रापि मुक्तिदम् ।। मूढात्मनां विश्वसितुं प्रधानं स्थानमीरितम्।।2.2.37.६०।। तव राज्ये तु ये लोका मम निर्माल्यभोजिनः।। मृतिराकालिकी तेषां न कदाचिद्भविष्यति ।। ६१ ।। इति श्रीस्कांदे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये सप्तत्रिंशोऽध्यायः।।३७।।

|| jaiminiruvāca || || ataḥ paraṃ pravakṣyāmi dakṣiṇāyanamuttamam || saṃkrāṃteḥ pūrvakāle yāḥ kalā vai viṃśatirmatāḥ || 1 || ayanaṃ puṇyakālo'yaṃ puṇyakarmasu karmiṇām || paṃcāmṛtaistatra devaṃ snāpayetsvāpavaddvijāḥ || 2 || sarvāṃgaṃ lepayedasyāgurukarpūracaṃdanaiḥ || sugandha mālyālaṃkāraiścāruvastraiśca dīpakaiḥ || 3 || nānābhakṣyopahāraiśca pūjayetparameśvaram || karpūrālatikāmuccairmukhābhyāśe harerdadet || 4 || dūrvāṃkurākṣatairnīrājanenātha pravandayet || māṃgalyagītanṛttādyairnārī huluhulāṃ vadet || 5 || pūjitaṃ pūjyamānaṃ ca yaḥ paśyetpuruṣottamam || pūjāśataguṇaṃ puṇyaṃ tasmai dadyājjanārdanaḥ || 6 || ayane dakṣiṇe tasminnarcyamānaṃ śriyaḥ patim || vihāya sarvapāpāni viṣṇulokaṃ vrajaṃti te || 7 || svalpā vā mahatī yātrā sarvā muktipradā hareḥ || tasmiṃstasmindine dṛṣṭo bhagavānmuktido dhruvam || 8 || viśvāsahetormūrkhāṇāṃ yātrā hyetāḥ kṛpāvatā || viṣṇunā kathitā viprāḥ pāpināṃ kilbiṣāpahāḥ || 9 || āyāsajanitaṃ puṇyaṃ manyante ye narādhamāḥ || lakṣmīpaterbhojanāya saṃskāryo'tra mahānasaḥ || 2.2.37.10 || vaiṣṇavāgniṃ samādhāya nirupya carumuttamam || vaiśvadevaṃ prakurvīta bhagavatpākasādhanam ||11|| brahmaṇe vāstupataye prajānāṃ pataye tathā || viṣṇave viśvakartre ca śucyagnau juhuyācchuciḥ || 12 || rājñā niyukta ācāryaḥ śrautasmārtakriyāparaḥ || dvārapālapracaṃḍābhyāmaiśānyāṃ kṣetrapāline || 13 || dakṣiṇe ca virūpāya khagānāṃ pataye tathā || durgāsarasvatībhyāṃ ca nairṛtyāṃ vinivedayet || 14 || mahālakṣmīmaheṃdrābhyāṃ prācyāṃ diśi baliḥ smṛtaḥ || viṣṇu pāriṣadebhyo'tha paśūnāṃ pataye tathā || 15 || udīcyāṃ balidānaṃ tu nāradāyātha paścime || āgneyyāmagnaye dadyādvāyavyāṃ viśvasākṣiṇe || 16 || pañcaśvasanarūpebhyo viśvakartre'tha madhyataḥ || ādyaṃtayorjalaṃ dadyātpratyekaṃ balikarmaṇi || 37 || dattvā valiṃ tadagnau tu kārayetpākamuttamam || saṃdhyātraye bhagavataḥ pūjāyai carukāraṇāt || 18 || carusaṃskārakāṃgāni bhakṣyabhojyādikāni vai || na dīptānyojayettatra loke traivarṇiko nṛpaḥ || || 19 || āryānpavitrāñchūdrānvā varṇāṃśca parisevakān || laukikavyavahāro'yaṃ pacati śrīḥ svayaṃ dhruvam || 2.2.37.20 || bhuṃkte nārāyaṇo nityaṃ tayā pakvaṃ śarīravān || amṛtaṃ taddhi naivedyaṃ pāpaghnaṃ mūrdhni dhāraṇāt || 21 || bhakṣaṇānmadyapānādimahāduritanāśanam || āghrāṇānmānasaṃ pāpaṃ darśanāddṛṣṭijaṃ tathā || 22 || āsvādāttu kṛtaṃ pāpaṃ śrāvaṇaṃ ca vyapohati || sparśanāttvakkṛtaṃ pāpaṃ mithyābhāṣaṇajaṃ tathā || 23 || gātralepāddahetpāpaṃ śārīraṃ vai na saṃśayaḥ || 24 || mahāpavitraṃ hi harerniveditaṃ niyojayedyaḥ pitṛdevakarmasu || tṛpyaṃti tasmai pitaraḥ surāstathā prayāṃti lokaṃ madhusūdanasya te || 25 || nātḥ pavitraṃ vastvasti havyakavyeṣu bho dvijāḥ || narāṇāṃ rūpamāsthāya tadaśnaṃti divaukasaḥ || 26 || abhimāno mahāṃstatra devadevasya cakriṇaḥ || śveto nāma mahārājaḥ purā tretāyuge'bhavat || 27 || vratastho'pi mahābhaktiṃ cakāra puruṣottame || indradyumnena racitabhogamātrānusārataḥ || 28 || bhogānprakalpayāmāsa pratyahaṃ śrīpatermudā || bhakṣyabhojyānyanekāni ṣaḍrasāṃśca susaṃskṛtān || 29 || mālyāni ca vicitrāṇi sugaṃdhamanulepanam || gītavāditranṛtyāni divyāni subahūni ca || 2.2.37.30 || rājopacārā bahuśo'vasare'vasare hareḥ || bahuvittavyayāyāsa bhaktibhāvanirūpakāḥ || 31 || tattadvaiṣṇavaśāstroktacitrabhogāḥ pṛthagvidhāḥ || kalpitāstena bhūpena vidvatpaṃkajabhānunā || 32 || prātaḥ pūjanavelāyāṃ hariṃ draṣṭuṃ jagāma saḥ || kasmiṃściddivase rājā pūjyamānaṃ dadarśa tam || 33 || praṇamya devadevaṃ tu baddhāṃjalipuṭo mudā || prāsādadvāranikaṭe tasthivānṛpasattamaḥ || 34 || dṛṣṭvā svayaṃ viracitānupacārānanuttamān || upāyanasahasraṃ ca hareragre prakalpitam || 35 || ciṃtayāmāsa manasā kiṃciddhyānāvalaṃbitaḥ || manuṣyakalpitaṃbhogaṃ grahīṣyati hariḥ kimu || 36 || devairdivyopacārairyo śakyate nārcanāvidhau || mānasairupahārairyaṃ pūjayaṃti yatavratāḥ || 37 || bhāvaduṣṭo bahiryāgo na mude tasya niścitam || itthaṃ saṃcitayanrājā divyāsanagataṃ vibhum || 38 || bhuṃjānamannapānāḍhyaṃ śriyā supariveṣitam || divyasrajālaṃkṛtayā divyagaṃdhadukūlayā || 39 || anarghyaratnamaṃjīrasiṃjitena surālayam || pūrayaṃtyā svarṇadarvyā dadatyā sādaraṃ rasān || 2.2.37.40 || bhagavatpratirūpaiśca bhuṃjānaiḥ pariveṣṭitam || dṛṣṭvā kṛtārthamātmānaṃ manyamānastadadbhutam || 41 || pronmīlitākṣaḥ sa punaḥ prāgdṛṣṭaṃ samavaikṣata || ataḥ prabhṛti rājāsau parāṃ nirvṛtimāptavān || 42 || niveditāśīrvratavāṃścacāra sumahattapaḥ || akālamṛtyunāśāya svarājye mṛtamuktaye || 43 || maṃtrarājaṃ japannityaṃ śritānāṃ kalpapādapam || dadarśa śatavarṣāṃte nṛhariṃ duritāpaham || 44 || yogāsanābjanilayaṃ vāmāṃgāvasthitaśriyam || divyālaṃkṛtasarvāṃgaṃ sphaṭikāmalavigraham || 45 || tridaśaiḥ siddhamuktaiśca stūyamānaṃ smitānanam || bhrāṃto vismayabhītibhyāṃ harṣagadgadayā girā || prasīda nātheti lapanpapāta dharaṇītale || 46 || tapaḥkṛśaṃ taṃ praṇataṃ dṛṣṭvā manujakesarī || akalmaṣaṃ kṣitipatiṃ vivakṣurbhaktavatsalaḥ || 47 || || || śrībhagavānuvāca || || uttiṣṭha vatsa bhaktyā te prasannaṃ viddhi māṃ prabhum || mayi prasanne nālabhyaṃ varaṃ tatprārthyatāṃ bhavān ||48|| śrutvetthaṃ bhagavadvākyaṃ samuttasthau tato nṛpaḥ || baddhāṃjalipuṭo namro bhaktyovāca janārdanam || 49 || || śveta uvāca || || svāminyadi prasādaste mayi jātaḥ sudurlabhaḥ || sārūpyamatha saṃprāpya sthāsyāmi tava sannidhau || 2.2.37.50 || sthāsye yāvannṛpatve'haṃ madrājye no janaḥ kvacit || akāle mriyatāṃ jaṃtuḥ kāle cenmuktimāpnuyāt ||51|| tacchrutvā bhagavānprāha śvetarājānamuttamam ||52|| śveta te vāṃchitaṃ bhūyāttiṣṭha tvaṃ mama dakṣiṇe || bhuktvā varṣasahasraṃ tu svarājyaṃ susamṛddhimat ||53|| mama nirmālyabhogena kṣīṇaśeṣāghasaṃcayaḥ || sunirmalāṃtaḥkaraṇo matsāyujyamavāpsyasi || 54 || vaṭasāgarayormadhye muktisthāne sudurlabhe || madīyā''dyāvatārasya viṣṇormatsyasvarūpiṇaḥ||55|| saṃmukhīno vasa tvaṃ hi sphaṭikāmalavigrahaḥ || khyātiṃ yāsyasi bhūrloke śvetamādhavasaṃjñayā||56|| yuvayoraṃtarāle ye prāṇāṃstyakṣyaṃti mānavāḥ || tiryaṃco'pi ca kīṭā vā dhruvaṃ te muktimāpnuyuḥ ||57|| amarā yatra maraṇamicchaṃti kimu mānavāḥ || tavottarasyāṃ diśi yatsaraḥ pāpanibarhaṇam ||58|| tatra snātvā upaspṛśya tadīye dakṣiṇe taṭe || ubhayordṛṣṭipūtaḥsaṃtyaktvā prāṇānvimucyate || ||59|| āsamaṃtādidaṃ kṣetraṃ yatratatrāpi muktidam || mūḍhātmanāṃ viśvasituṃ pradhānaṃ sthānamīritam||2.2.37.60|| tava rājye tu ye lokā mama nirmālyabhojinaḥ|| mṛtirākālikī teṣāṃ na kadācidbhaviṣyati || 61 || iti śrīskāṃde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṇḍe puruṣottamakṣetramāhātmye saptatriṃśo'dhyāyaḥ||37||

English translation

Jaimini said :

1-7. Henceforth I shall describe (the rites to be performed during) the excellent Dakṣiṇāyana (transit of the Sun to the South). The period of time extending to twenty Kalās just before the transit of the Sun is the most auspicious time for the performance of holy rites by men devoted to duties.

As in the case of the (ceremonial) going to bed of the Lord, O Brāhmaṇas , the devotee should bathe the Lord with Pañcāmṛta . He should smear the entire body of the Lord with agallochum, camphor and sandal-paste. He should worship the great Lord with sweet scents, wreaths, ornaments, charming garments, lamps and different kinds of foodstuffs and offerings. He should wave a lighted camphor near the face of Hari . Then the Lord should be duly saluted after the offering of blades of Dūrvā and raw rice grains following the Nīrājana rite of waving the lights. Women should sing auspicious songs and shout Hulā -Hulā . [1] They should dance too.

Janārdana will give hundred times the merit of the worship to a person who witnesses Puruṣottama having been worshipped and being worshipped. Those who see the Lord of Śrī being worshipped during the Southern Transit (of the Sun) get rid of all their sins and go to the world of Viṣṇu .

8. Whether the festival of procession of Hari is celebrated on a small scale or on a grand scale, it always bestows salvation. The Lord seen on the different days is certainly the bestower of salvation.

9. It is to inspire faith in the ignorant, O Brāhmaṇas, that these festivals of procession have been declared by the merciful Viṣṇu. They dispel the sins of sinners.

10-11. Those who regard that merit is (always) created by undergoing strains are base persons.

In order to prepare the food-offering for the Lord of Lakṣmī the kitchen should be consecrated well. After kindling the Vaiṣṇava sacred fire, the excellent Caru should be prepared. It should be made the means of cooking the Vaiśvadeva [2] oblation unto the Lord.

12-17. The preceptor devoted to the holy rites prescribed in Śrutis and Smṛtis , and employed by the king, should with great (mental and physical) purity, perform the Homas in the sacred fire to Brahmā , the Lord of house-site, the Lord of the subjects and Viṣṇu, the maker of the universe.

The preceptor employed by the king should be a scrupulous performer of the religious rites prescribed in Śrutis and Smṛtis.

Thereafter, Bali (oblations) should be offered and offerings should be made as follows:

To the Dvārapālas [3] ( Caṇḍa and) Pracaṇḍa in the North-East; to the Kṣetrapāla , Virūpa and the Lord of birds in the South: to Durgā and Sarasvatī in the South-West. As per injunctions the offering of oblations to Mahālakṣmī and Mahendra is made in the Eastern Quarter. The offering of oblation to the attendants of Viṣṇu and to the Lord of Paśus (i.e. Śiva ) shall be made in the North. (The Bali should be offered) to Nārada in the West; to the Fire-god in the South-East, to Viśvasākṣin (witness unto the universe, the Wind-god?) in the North-West; to the Wind-gods in the forms of the five vital airs and to the maker of the universe in the middle. In every rite of offering the oblations water should be offered in the beginning and in the end.

18. After offering the oblations the excellent cooking should be conducted in that fire to prepare Caru to be offered in the worship of the Lord in all the three Sandhyās (dawn, noon and dusk).

19. The different foodstuffs form part of the consecration of the Caru . The king should not engage brilliant persons of the (first) three castes. [4]

20. He should engage clean Śūdras of noble birth or persons of the labour class. [5] This is the common practice. It is certainly Śrī herself who cooks.

21-27a. Nārāyaṇa in his embodied form always eats what is cooked by her. Indeed that Naivedya is nectar itself. By keeping it on the head one can dispel all sins. If it is eaten, it destroys great sins arising from drinking liquor etc. If it is inhaled, it destroys mental sins; if it is looked at, it dispels sins arising from sight; if it is tasted, it dispels auditory sins; if it is touched, it destroys sins committed through touching as well as those arising from false utterances: by applying it over the body, it dispels all bodily sins: it burns them, there is no doubt about it. Indeed, the food offered to Hari is exceedingly sacred. If a person uses it in the rites of Manes as well as deities, Pitṭs and Suras are pleased with him. They go to the world of the Slayer of Madhu . Among Havyas and Kavyas , [6] O Brāhmaṇas, there is nothing more pure and sacred. Heaven-dwellers assume the forms of men and eat it. In it there is great attachment of the Discus-bearing Lord of Devas .

The Story of King Śveta

27b-32. Formerly there was a great king named Śveta in Tretāyuga . He observed all holy vows and had great devotion to Puruṣottama.

Everyday he joyously got ready different kinds of food-offerings of the same type as the food-offerings got prepared by Indradyumna . There were many kinds of foodstuffs, well-prepared dishes of all the six tastes. There were wonderful varieties of wreaths, sweet scents and unguents. There were songs and instrumental music and dances of divine charm. On different occasions Hari was given royal reception and service. Everything involved great expenditure and strain and reflected devotional feelings. The food-offerings of different varieties mentioned in the sacred writings of Vaiṣṇavas were got prepared by that king (who was like) the sun for the lotuses (in the form) of learned men.

33. Once, on a certain day in the morning, the king went (to the shrine) to see Hari at the time of worship. He saw the Lord being worshipped.

34. After bowing down to the Lord of Devas, the excellent king stood near the entrance to the Mansion (Temple) joyously, with palms joined in reverence.

35-42. On seeing the excellent offerings got prepared by himself as well as a thousand gifts arranged in front of Hari, the king thought thus in his mind and he fell into a reverie. He mused thus: ‘Does Hari accept the food-offerings prepared by human beings? The external Yaga (i.e. gross sacrifice) defiled by sentimental feelings is certainly not for the joy of that Hari who cannot be adequately adored even by Devas by means of divine offerings and whom men of restraint and holy rites worship by means of mental offerings.’ Even as he thought thus, the king saw the Lord seated in the divine seat eating the food and drinking the beverage served by Śrī. She was adorned with a divine garland. She had divine silken robes and unguents. She seemed to fill the abode of Suras with the charming tinkling sound of her anklets set with very valuable gems. She was serving the juices eagerly with a gold ladle. The Lord was surrounded by many persons of similar personal features. They were also taking food. On witnessing that mysterious scene, the king thought himself contented and blessed. He opened his eyes. Then also he saw what he saw before. From that time onwards the king obtained great delight.

43-44. He regularly ate only what was first offered to the Lord. He performed holy rites and very great penances. For the destruction of untimely death in his kingdom and for the salvation of those who died, he used to recite the Mantrarāja. At the end of a hundred years he saw Narasiṃha , the wish-yielding Kalpa -tree to those who resort to him, the Lord who dispelled sins.

45. The Yogic lotus-posture was his abode. Śrī was stationed on his left. All his limbs were adorned with divine objects. His body was as pure as crystal.

46. He was being eulogized by Devas as well as Siddhas and liberated souls. His face was beaming with smiles. He (the king) was confused, surprised and frightened. With words choked with excessive delight he blurted out, “O Lord, be pleased.” Uttering these words he fell on the ground.

47. On seeing the sinless king who was emaciated on account of penance and was bowing down, Narasiṃha, the Lord affectionate to his devotees, spoke thus:

Śrī Bhagavān said :

48. Get up, O dear one, know that I am the Lord delighted with your devotion. There is nothing which cannot be obtained when I am pleased. Hence let it be prayed for by you.

49. On hearing these words of the Lord the king got up. With palms joined in reverence he humbly spoke these words to Janārdana.

Śveta said :

50-51. O Lord, if you are pleased with me, it is a rare blessing. I shall attain your Sārūpya (‘identity of form’) and stand in your presence. As long as I continue to be a king, let no one in my kingdom meet untimely death. In case the death is timely, let him attain salvation.

52-57. On hearing it, the Lord said to the excellent king Śveta: “O Śveta, your desire shall be fulfilled. Get up and be on my right side. You will enjoy your kingdom with all its luxuries for a thousand years. Through the (consumption of) remnants of the offerings unto me your remaining sins too shall be destroyed. With a mind devoid of impurities you will attain Sāyujya with me.

Between the Banyan tree and the ocean is the very rare spot of (i.e. affording) Salvation. Facing me, the first incarnation of Viṣṇu in the form of Fish, stay there with a body as pure as crystal. You will be well-known in the terrestrial world by the name Śvetamādhava.

If human beings, lower animals or even insects were to cast off their lives in between you two, they shall certainly attain salvation.

58-59. Even the immortal Devas wish to die there. How much more would human beings! To the north of you there is a lake that dispels sins. The devotee should take bath there and sip its water. If a person becomes purified by seeing both of you on its southern shore and casts off his life, he becomes liberated.

60. All (the area) round this holy place, every bit of it, yields salvation. In order to inspire faith in the ignorant, the important spot is said to be efficacious.

61. All the people in your kingdom who eat my Nirmālya [7] (remnants of offerings) will never have untimely death.”

[1]: [1] : This inarticulate sound is uttered by women in Orissa on joyous occasions—an evidence of the author of this section being an Orissan.

[2]: [2] : It is an offering to all deities made by presenting oblations to Fire (before one takes one’s meals).

[3]: [3] : Caṇḍa and Pracaṇḍa are the two doorkeepers of Viṣṇu. Hence the dual, pracaṇḍābbyām as Caṇḍa is understood in the compound.

[4]: [4] : The existing reading traivarṇiko obviously having no relevance should be corrected as traivarṇikān to give this meaning.

[5]: [5] : The Purāṇa thus testifies to the Śabara origin of Jagannātha cult, though modern scholars from Cunningham onwards attribute it to the Buddhist influence.

[6]: [6] : Havyas and Kavyas : Offerings to gods are Havyas and to Pitṛs are called Kavyas .

[7]: [7] : Nowadays it means the dry boiled rice which is offered to Lord Jagannātha in the preceding day. This dry rice is also regarded as sacred Mahāprasāda .

Complete chapter-aligned witnesses. Sanskrit Wikisource page 15788, revision 71141 (2016-06-12T11:34:04Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc370757.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.