Vamana Purana — Jabali on the Banyan Tree, Shloka 76
Jabali Bound on the Banyan Tree and Nandayanti’s Appeal at Sri-Kantha on the Yamuna
इत्येवमुक्त्वा स मुनिर्जगाम द्रष्टुं विभुं पुष्करनाथमीड्यम् नदीं पयोष्णीं मुनिवृन्दवन्द्यां संचिन्तयन्नेव विशालनेत्राम्
ityevamuktvā sa munirjagāma draṣṭuṃ vibhuṃ puṣkaranāthamīḍyam nadīṃ payoṣṇīṃ munivṛndavandyāṃ saṃcintayanneva viśālanetrām
وبعد أن قال ذلك، مضى ذلك الناسك ليرى الربَّ الجبّار—بوشكراناثا (Puṣkaranātha) الجدير بالحمد—ولِيَبلغ نهر بايوشنِي (Payōṣṇī) المُبجَّل من جموع الحكماء، وهو لا يزال يستحضر في فكره السيدةَ واسعةَ العينين على الدوام.
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FAQs
It denotes the ‘Lord of Puṣkara’, i.e., the presiding divine presence of the Puṣkara tīrtha. In Māhātmya sections, such titles link a place-name to a living cultic focus: the tīrtha is not merely a location but a locus of darśana and merit.
Rivers in Purāṇic geography are ranked by their association with ṛṣis, austerities, and ritual bathing. ‘Munivṛnda-vandyā’ marks Payōṣṇī as a river with established ascetic/ritual prestige, legitimizing it as a destination within the tīrtha network.
The sage’s inner contemplation (saṃcintayan) runs alongside outward travel to Puṣkara and Payōṣṇī. This is typical of Purāṇic Māhātmyas: emotional or ethical crises are resolved through movement into sacralized space and encounter with the deity of that space.