Puruṣottama-kṣetra Māhātmya: Śveta-Mādhava & Matsya-Mādhava; Mārkaṇḍeya-tīrtha Mārjana and Bath Liturgy

Verse 1

वसुरुवाच । अन्यच्छणु महाभागे तस्मिञ्छ्रीपुरुषोत्तमे । तीर्थव्रजं महत्पुण्यं दर्शनात्पापनाशनम् ॥ १ ॥

Vasu said: “O greatly fortunate one, hear further of that sacred Śrī Puruṣottama kṣetra. There is a multitude of tīrthas there, supremely meritorious—whose very sight destroys sin.”

Verse 2

अनंताख्यं वासुदेवं दृष्ट्वा भक्त्या प्रणम्य च । सर्वपापविनिर्मुक्तो नरो याति परं पदम् ॥ २ ॥

Having beheld Vāsudeva known as Ananta, and bowing to Him with devotion, a person is freed from all sins and attains the supreme abode.

Verse 3

श्वेतगंगां नरः स्नात्वा यः पश्येच्छ्वतमाधवम् । मत्स्याख्यं माधवं चैव श्वेतद्वीपं स गच्छति ॥ ३ ॥

A person who bathes in the Śvetagaṅgā and beholds Śvetamādhava—and also Mādhava known as Matsya—attains Śvetadvīpa.

Verse 4

तुषारप्रतिमं शुद्धं शंखचक्रगदाधरम् । सर्वलक्षणसंयुक्तं पुंडरीकायतेक्षणम् ॥ ४ ॥

He is pure, like gleaming frost; bearing the conch, discus, and mace—endowed with every auspicious mark, and with eyes long like lotus petals.

Verse 5

श्रीवत्सवक्षसा युक्तं सुप्रसन्नं चतुर्भुजम् । वनमालावृतोरस्कं मुकुटांगदधारिणम् ॥ ५ ॥

He bore the Śrīvatsa mark upon his chest, serene and gracious, four-armed; his broad breast was veiled by the forest-garland, and he wore a crown and armlets.

Verse 6

पीतवस्त्रं सुपीनांसं कुंडलाभ्यामलं कृतम् । कुशाग्रेणापि राजेंद्र श्वेतगांगेयमेव च ॥ ६ ॥

O king, he is clad in yellow garments, broad-shouldered, and adorned with a pair of earrings; even the very tip of kuśa-grass becomes white and pure, like the waters of the Gaṅgā.

Verse 7

स्पृष्ट्वा स्वर्गं गमिष्यंति विष्णुभक्ताः समाहिताः । यस्त्विमां प्रतिमां पश्येन्माधवाख्यां शशिप्रभाम् ॥ ७ ॥

By touching it, the devotees of Viṣṇu, steadfast in collected mind, will attain heaven. And whoever beholds this image—known as Mādhava, radiant like the moon—gains that same merit.

Verse 8

शंखगोक्षीरसंकाशामशेषाघविनाशिनीम् । तां प्रणम्य सकृद्भक्त्या पुंडरीकनिभेक्षणाम् ॥ ८ ॥

She shines like a conch and like cow’s milk, the destroyer of all sin; having bowed to that lotus-eyed Goddess even once with devotion, one is purified.

Verse 9

विहाय सर्वकामान्वै विष्णुलोके महीयते । मन्वंतराणि तत्रैव देवकन्याभिरावृतः ॥ ९ ॥

Abandoning all worldly desires, he is honored in Viṣṇu’s realm. There he remains for entire manvantaras, surrounded by celestial maidens.

Verse 10

गीयमानश्च गंधर्वैः सिद्धविद्याधरार्चितः । भुनक्ति विपुलान्भोगान्यथेष्टं दैवतैः सह ॥ १० ॥

Sung of by the Gandharvas and revered by the Siddhas and Vidyādharas, he enjoys abundant delights as he wills, in the company of the gods.

Verse 11

च्युतस्तस्मादिहागत्य मानुष्ये ब्राह्मणो भवेत् । वेदवेदांगविद्धीमान् भोगवांश्चिरजीवितः ॥ ११ ॥

Fallen from that state and coming here to the human world, one becomes a brāhmaṇa—wise, learned in the Vedas and Vedāṅgas, endowed with enjoyments, and long-lived.

Verse 12

गजाश्वरथयानाढ्यो धनधान्यवृतः शुचिः । रूपवान्बहुभाग्यश्च पुत्रपौत्रसमन्वितः ॥ १२ ॥

He becomes endowed with elephants, horses, chariots, and conveyances; surrounded by wealth and grain, pure in conduct; handsome and greatly fortunate, and furnished with sons and grandsons.

Verse 13

पुरुषोत्तमं पुनः प्राप्य वटमूलेऽथ सागरे । त्यक्त्वा देहं हरिं स्मृत्वा ततः शांतं पदं व्रजेत् ॥ १३ ॥

Having again reached Purushottama—at the root of the banyan tree by the sea—one should give up the body while remembering Hari; then one attains the tranquil, peaceful abode.

Verse 14

श्वेतमाधवमालोक्य समीपे मत्स्यमाधवम् । एकार्णवे जले पूर्वं रूपं रोहितमास्थितः ॥ १४ ॥

Beholding Śveta-Mādhava, and nearby also Matsya-Mādhava, one remembers that formerly, in the single cosmic ocean of waters, the Lord assumed the form of a red fish, Rohita.

Verse 15

वेदानां हरणार्थाय रसातलतले स्थितः । चिंतयित्वा क्षितिं मत्स्यं तस्मिन्स्थाने व्यवस्थितम् ॥ १५ ॥

Stationed in the depths of Rasātala, intent on stealing the Vedas, he pondered his design; and in that very place the Fish-incarnation, Matsya, bearing the Earth, stood firmly established.

Verse 16

आधाय तरुणं रूपं माधवं मत्स्यमाधवम् । प्रणम्य प्रयतो भूत्वा सर्वान्कष्टान्विमुंचति ॥ १६ ॥

Fixing the mind on the youthful form of Mādhava—Mādhava as Matsya—and, with self-discipline, bowing in reverence, one is freed from all hardships.

Verse 17

प्रयाति परमं स्थानं यत्र देवो हरिः स्वयम् । काले पुनरिहायातो राजा स्यात्पृथिवीतले ॥ १७ ॥

He attains the supreme abode where Lord Hari Himself resides; and, in due course, returning again to this world, he becomes a king upon the earth.

Verse 18

मत्स्यमाधवमासाद्य दुराधर्षो भवेन्नरः । दाता भोक्ता भवेद्योद्धा वैष्णवः सत्यसंगरः ॥ १८ ॥

By approaching and worshipping Matsya-Mādhava, a man becomes invincible. He becomes a generous giver and a rightful enjoyer; he becomes a warrior, a Vaiṣṇava, and one whose battle is aligned with truth.

Verse 19

योगं प्राप्य हरेः पश्चात्ततो मोक्षमवाप्नुयात् । मत्स्यमाधवमाहात्म्यं मया ते परिकीर्तितम् ॥ १९ ॥

Having attained yoga—communion with Hari—one thereafter obtains liberation (mokṣa). Thus have I recounted to you the sacred greatness (māhātmya) of Matsya-Mādhava.

Verse 20

यं दृष्ट्वा ब्रह्मतनये सर्वान्कामानवाप्नुयात् । मार्जनं तत्र वक्ष्यामि मार्कंडेयह्रदे शुभे ॥ २० ॥

O son of Brahmā, by merely beholding it one attains all desired aims. Now I shall describe the rite of purification (mārjana) there, at the auspicious Markandeya Lake.

Verse 21

भक्त्या तु तन्मना भूत्वा पुराणं पुण्यमुक्तिदम् । मार्कंडेयह्रदे स्नानं सर्वकालं प्रशस्यते ॥ २१ ॥

But becoming wholly absorbed in Him through devotion, this Purāṇa—bestowing both merit and liberation—declares that bathing in the Mārkaṇḍeya Lake is praised at all times.

Verse 22

चतुर्दश्यां विशेषेण सर्वपापप्रणाशनम् । तद्वत्स्नानं समुद्रस्य सर्वकालं प्रशस्यते ॥ २२ ॥

Bathing in a sacred manner on the fourteenth lunar day (Caturdaśī) is especially a destroyer of all sins; likewise, bathing in the ocean is praised as meritorious at all times.

Verse 23

पौर्णमास्यां विशेषेण हयमेधफलं लभेत् । पूर्णिमा ज्येष्ठमासस्य ज्येष्ठा ऋक्षं यदा भवेत् ॥ २३ ॥

On the full-moon day, one obtains—especially—merit equal to the fruit of an Aśvamedha sacrifice, when the full moon of the month of Jyeṣṭha occurs under the Jyeṣṭhā nakṣatra.

Verse 24

तदा गच्छेद्विशेषण तीर्थराजं परं शुभम् । कायवाङ्मानसैः शुद्धसद्भावोऽनन्यमानसः ॥ २४ ॥

Then, O distinguished one, he should proceed to the supremely auspicious King of Tīrthas, with pure intention—cleansed in body, speech, and mind—and with a mind fixed on nothing else.

Verse 25

सर्वद्वंद्वविनिर्मुक्तो वीतरागो विमत्सरः । कल्पवृक्षं वटं रम्यं यत्र साक्षाज्जनार्दनः ॥ २५ ॥

Freed from all pairs of opposites, without attachment and without envy, one should meditate upon the delightful banyan, like the wish-fulfilling Kalpavṛkṣa, where Janārdana (Viṣṇu) is present in manifest form.

Verse 26

प्रदक्षिणं प्रकुर्वीतं त्रीन्वारान्सुसमाहितः । दृष्ट्वा नश्यति यत्पापं सप्तजन्मसमुद्भवम् ॥ २६ ॥

With full concentration, one should perform circumambulation (pradakṣiṇā) three times; by merely beholding that sacred presence, the sin arisen across seven births is destroyed.

Verse 27

पुण्यं प्राप्नोति विपुलं गतिमिष्टां च मोहिनि । तस्य नामानि वक्ष्यामि सप्रमाणं युगे युगे ॥ २७ ॥

O Mohinī, one attains abundant merit and also the desired spiritual destination. Now I shall declare His names, together with authoritative proof, in each and every age (yuga).

Verse 28

वटं वटेश्वरं शांतं पुराणपुरुषं विदुः । वटस्यैतानि नामानि कीर्तितानि कृतादिषु ॥ २८ ॥

They know the banyan as ‘Vaṭa’, ‘Vaṭeśvara’, ‘the Peaceful One’, and ‘the Primeval Person’. These are the banyan’s names, celebrated in the ages beginning with the Kṛta Yuga.

Verse 29

योजनं पादहीनं च योजनार्द्धतदर्द्धकम् । प्रमाणं कल्पवृक्षस्य कृतादिषु यथाक्रमम् ॥ २९ ॥

The measure (height/extent) of the wish-fulfilling tree (Kalpavṛkṣa) is, in due order across the ages beginning with Kṛta: one yojana; then a yojana lacking a quarter; then half a yojana; and then half of that.

Verse 30

पूर्वोक्तेन तु मंत्रेण नमस्कृत्त्वा च तं वटम् । दक्षिणाभिमुखो गच्छेद्धन्वंतरशतत्रयम् ॥ ३० ॥

With the mantra spoken earlier, having bowed to that banyan tree, one should then proceed facing south for a distance of three hundred dhanvantaras.

Verse 31

यत्रासौ दृश्यते चिह्नं स्वर्गद्वारं मनोरमम् । सागरांतः समाकृष्टं काष्ठं सर्वगुणान्वितम् ॥ ३१ ॥

Where that auspicious mark is seen—charming like a gateway to heaven—there is also wood drawn up from the ocean’s depths, endowed with every excellent quality.

Verse 32

प्रणिपत्य ततस्तिष्ठेत्परिपूज्य ततः पुनः । मुच्यते सर्वपापौघैस्तथा पापग्रहादिभिः ॥ ३२ ॥

Having bowed down, one should then stand there in reverent attendance; having duly worshipped again thereafter, one is freed from the entire flood of sins, and likewise from sinful afflictions such as evil planetary influences and the like.

Verse 33

उग्रसेनः पुरा दृष्ट्वा स्वर्गद्वारेण सागरम् । गत्वाऽचम्य शुचिस्तत्रध्यात्वा नारायणं परम् ॥ ३३ ॥

In former times, Ugrasena, having seen the ocean at Svargadvāra, went there; after performing ācamana and becoming purified, he meditated upon the Supreme Nārāyaṇa.

Verse 34

न्यसेदष्टाक्षरं मंत्रं पश्चाद्धस्तशरीरयोः । ॐ नमो नारायणायेति यं वदंति मनीषिणः ॥ ३४ ॥

Then one should perform nyāsa of the eight-syllabled mantra upon the hands and the body—the mantra that the wise proclaim as: “Oṁ, Namo Nārāyaṇāya.”

Verse 35

किं कार्यं बहुभिर्मंत्रैर्मनोविभवकारकैः । नमोनारायणायेति मन्त्रः सर्वार्थसाधकः ॥ ३५ ॥

What need is there for many mantras that merely display the prowess of the mind? The mantra “Namo Nārāyaṇāya” alone accomplishes every aim.

Verse 36

आपो नरस्य सूनुत्वान्नारा इति ह कीर्तिताः । विष्णोस्तस्त्वालयं पूर्वं तेन नारायणः स्मृतः ॥ ३६ ॥

Because the waters (āpaḥ) are said to be the offspring of Nara, they are indeed called “Nārā.” And since from ancient times they are the abode of Viṣṇu’s principle, He is therefore remembered as “Nārāyaṇa.”

Verse 37

नारायणपरा वेदा नारायणपरा द्विजाः । नारायणपरं ज्ञानं नारायणपरा क्रिया ॥ ३७ ॥

The Vedas are centered on Nārāyaṇa; the twice-born (dvijas) are centered on Nārāyaṇa. Knowledge has Nārāyaṇa as its highest aim, and ritual action (kriyā) is likewise oriented to Nārāyaṇa.

Verse 38

नारायणपरो धर्मो नारायणपरं तपः । नारायणपरं दानं नारायणपरं व्रतम् ॥ ३८ ॥

Dharma is to be oriented to Nārāyaṇa; austerity (tapas) is to be oriented to Nārāyaṇa. Charity (dāna) is to be offered for Nārāyaṇa, and every vow (vrata) is to be undertaken for Nārāyaṇa.

Verse 39

नारायणपरा लोका नारायणपराः सुराः । नारायणपरं नित्यं नारायणपरं पदम् ॥ ३९ ॥

All worlds are oriented toward Nārāyaṇa; the gods too are devoted to Nārāyaṇa. Eternally, Nārāyaṇa alone is the supreme goal, and Nārāyaṇa is the highest abode.

Verse 40

नारायणपरा पृथ्वी नारायणपरं जलम् । नारायणपरो वह्निर्नारायणपरं नभः ॥ ४० ॥

Earth is devoted to Nārāyaṇa; water is centered on Nārāyaṇa. Fire is oriented to Nārāyaṇa, and the sky—ether/space—too is centered on Nārāyaṇa.

Verse 41

नारायणपरो वायुर्नारायणपरं मनः । अहंकारश्च बुद्धिश्च उभे नारायणात्मके ॥ ४१ ॥

The vital wind (prāṇa) is devoted to Nārāyaṇa; the mind is devoted to Nārāyaṇa. Both ego-sense (ahaṅkāra) and intellect (buddhi) are of the very nature of Nārāyaṇa.

Verse 42

भूतं भव्यं भविष्यच्च यत्किंचिज्जीवसंज्ञितम् । स्थूलं सूक्ष्मं परं चैव सर्वं नारायणात्मकम् ॥ ४२ ॥

Whatever is called a “living being”—past, present, or future—whether gross, subtle, or transcendent: all of it is, in essence, of the nature of Nārāyaṇa.

Verse 43

नारायणात्परं किंचिन्नेह पश्यामि मोहिनि । तेन व्याप्तमिदं सर्वं दृश्यादृश्यं चराचरम् ॥ ४३ ॥

O enchantress, I see nothing whatsoever here that is higher than Nārāyaṇa. By Him this entire universe is pervaded—everything visible and invisible, moving and unmoving.

Verse 44

आपो ह्यायतनं विष्णोः स चा सावम्भसांपतिः । तस्मादप्सु स इत्येवं नारायणमघापहम् ॥ ४४ ॥

Waters are indeed the abode of Viṣṇu, and He Himself is the Lord of the waters. Therefore, because He dwells in the waters—thus He is known as Nārāyaṇa, the remover of sins.

Verse 45

स्नानकाले विशेषेण चोपस्थाय जले शुचिः । स्मरेन्नारायणं ध्यायेद्धस्ते काये च विन्यसेत् ॥ ४५ ॥

At the time of bathing, especially, one should stand in the water in purity; one should remember Nārāyaṇa, meditate upon Him, and perform nyāsa by placing the mantra upon the hands and upon the body.

Verse 46

ॐकारं वामकट्यां तु नाकारं दक्षिणे तथा । राकारं नाभिदेशे तु यकारं वामबाहुके ॥ ४६ ॥

One should place the syllable “Oṃ” on the left hip; the syllable “na” on the right side; the syllable “ra” in the region of the navel; and the syllable “ya” on the left arm.

Verse 47

णाकारं दक्षिणे न्यस्य यकारं मूर्ध्नि विन्यसेत् । अधश्चोर्द्ध्वं च हृदये पार्श्वतः पृष्ठतोऽग्रतः ॥ ४७ ॥

Placing the syllable “ṇa” on the right side, one should place the syllable “ya” upon the crown of the head. One should then place them in the heart as well—below and above, and also at the sides, behind, and in front.

Verse 48

ध्यात्वा नारायणं पश्चादारभेत्कवचं बुधः । पूर्वे मां पातु गोविंदो दक्षिणे मधुसूदनः ॥ ४८ ॥

Having first meditated on Nārāyaṇa, the wise person should then begin the protective hymn (kavaca). May Govinda protect me in the east; may Madhusūdana protect me in the south.

Verse 49

पश्चिमे श्रीधरो देवः केशवस्तु तथोत्तरे । पातु विष्णुस्तथाग्नेये नैर्ऋते माधवोऽव्ययः ॥ ४९ ॥

In the west, may the divine Śrīdhara protect me; and likewise in the north, Keśava. In the southeast, may Viṣṇu protect me; and in the southwest, may the imperishable Mādhava protect me.

Verse 50

वायव्ये तु हृषीकेशस्तथेशाने च वामनः । भूतले पातु वाराहस्तथोर्द्ध्वे च त्रिविक्रमः ॥ ५० ॥

May Hṛṣīkeśa protect me in the north-west; and in the north-east may Vāmana protect me. Upon the earth may Varāha protect me, and in the upper regions may Trivikrama protect me.

Verse 51

कृत्वैवं कवचं पश्चादात्मानं चिंतयेत्ततः । अहं नारायणो देवः शंखचक्रगदाधरः ॥ ५१ ॥

Having thus performed the protective kavaca, one should then meditate upon oneself: “I am Nārāyaṇa, the Divine Lord, the bearer of conch, discus, and mace.”

Verse 52

एवं ध्यात्वा तदात्मानमिमं मन्त्रमुदीरयेत् । त्वमग्निर्द्विपदां नाथ रेतोधाः कामदीपनः ॥ ५२ ॥

Having thus meditated and identified oneself with that reality, one should recite this mantra: “You are Fire, O Lord of two-footed beings (humankind); you are the bearer of seed, the kindler of desire.”

Verse 53

प्रधानः सर्वभूतानां जीवानां प्रभुख्ययः । अमृतस्यारणिस्त्वं हि देवयोनिरपांपते ॥ ५३ ॥

You are the foremost among all beings, renowned as the lord of living creatures. Indeed, O Lord of the waters, you are the churning-stick that brings forth immortality (amṛta), the very source from which the gods arise.

Verse 54

वृजिनं हर मे सर्वं तीर्थराज नमोऽस्तु ते । एवमुच्चार्य विधिवत्ततः स्नानं समाचरेत् ॥ ५४ ॥

“O Tīrtharāja, King of sacred fords, remove all my sin; obeisance to you.” Having thus recited in the prescribed manner, one should then properly perform the ritual bath.

Verse 55

अन्यथा ब्रह्मतनये स्नानं तत्र न शस्यते । कृत्वा चाब्दैवतैमत्रैरभिषेकं च मार्जनम् ॥ ५५ ॥

Otherwise, O son of Brahmā, bathing there is not recommended. One should first perform purification—abhiṣeka (anointing bath) and mārjana (cleansing)—with mantras addressed to the deities of the year.

Verse 56

अन्तर्जले जपन्पश्चात्त्रिरावृत्याघमर्षणम् । हयमेधो यथा देवि सर्वपापहरः क्रतुः ॥ ५६ ॥

Then, standing in the water and reciting the mantra, one should perform the Aghamarṣaṇa rite three times. O Goddess, just as the Aśvamedha is a sacrifice that removes all sins, so too this practice becomes a remover of all sins.

Verse 57

तथाघमर्षणं चात्र सूक्तं सर्वाघपर्षणम् । उत्तीर्य वाससी धौते निर्मले परिधाय च ॥ ५७ ॥

Likewise, one should recite here the Aghamarṣaṇa Sūkta, the hymn that removes all sins. Then, having come out of the water, one should put on two washed garments—clean, pure, and spotless.

Verse 58

प्राणानायम्य चाचम्य संध्यां चोपास्य भास्करम् । उपातिष्ठेत्ततश्चोर्द्ध्वं क्षिप्त्वा पुष्पजलाञ्जलिम् ॥ ५८ ॥

Having regulated the breath (prāṇāyāma) and performed ācamana, and having worshipped Sandhyā and the Sun, Bhāskara, one should then rise, after offering a handful of flowers and water in añjali.

Verse 59

उपस्थायोर्द्धबाहुश्च तल्लिंगैभांस्करं ततः । गायत्रीं पावनीं देवीं जपेदष्टोत्तरं शतम् ॥ ५९ ॥

Then, standing and raising the arms aloft, one should worship Bhāskara, the Sun, with the prescribed signs. Thereafter one should recite the purifying Goddess Gāyatrī one hundred and eight times.

Verse 60

अन्यांश्च सोरमन्त्रान्हि जप्त्वा तिष्ठन्समाहितः । कृत्वा प्रदक्षिणं सूर्यं नमस्कृत्योपविश्य च ॥ ६० ॥

Then, remaining composed and attentive, one should stand and recite other Saurā (solar) mantras; having circumambulated the Sun and offered obeisance, one should then sit down.

Verse 61

स्वाध्यायं प्राङ्मुखः कृत्वा तर्पयेद्देवमानवान् । ऋषीन्पितॄन्हि स्वीयांश्च विधिवन्नामगोत्रवित् ॥ ६१ ॥

Having performed svādhyāya (Vedic self-recitation) while facing east, one should then offer tarpaṇa—water-libations—to the gods and to human beings, and also to the sages, the Pitṛs (ancestors), and one’s own departed kin, duly, with knowledge of their names and gotras (lineages).

Verse 62

तोयेन तिलमिश्रेण विधिवत्सुसमाहितः । श्राद्धे हवनकाले च पाणिनैकेन निर्वपेत् ॥ ६२ ॥

With water mixed with sesame seeds, and being attentive and composed according to proper rule, one should offer it with a single hand—both at the śrāddha (ancestral rite) and at the time of the havana (fire-offering).

Verse 63

तर्पणे तूभयं कुर्यादेष एव विधिः सदा । अन्वारब्धेन सव्येन पाणिना दक्षिणेन तु ॥ ६३ ॥

In the rite of tarpaṇa (libations), one should always perform it in both ways; this alone is the constant rule—using the left hand without grasping or supporting it, and the right hand as prescribed.

Verse 64

तृप्यतामिति सुव्यक्तं नामगोत्रेण वाग्यतः । कायस्थैर्यस्तिलैर्मोहात्करोति पितृतर्पणम् ॥ ६४ ॥

Saying clearly, “May they be satisfied,” and uttering the ancestors’ name and gotra with restrained speech, he—steady in body—performs Pitṛ-tarpaṇa with sesame seeds, though many do so merely out of delusion, without grasping its true import.

Verse 65

तर्पितास्तेन पितरस्त्वङ्मांसरुधिरास्थिभिः । जले स्थित्वा स्थले दत्तं स्थले स्थित्वा जलेऽर्पितम् ॥ ६५ ॥

By that act, the Pitṛs (ancestors) are as though satiated with skin, flesh, blood, and bones—(as if) what is offered while standing in water were given upon dry land, and what is offered while standing on land were cast into water.

Verse 66

नोपतिष्ठति तत्तोयं यद्भूम्यां न प्रतदीयते । पितॄणामक्षयं स्थानं मही दत्ता विरंचिना ॥ ६६ ॥

That water does not truly become an offering when it is not poured upon the earth. For the earth—bestowed by Virañci (Brahmā)—is the imperishable abode of the Pitṛs (ancestral spirits).

Verse 67

तस्मात्तत्रैव दातव्यं पितॄणां प्रीतिमिच्छता । भूमिस्तेन समुत्पन्ना भूम्यां चैव तु संस्थितम् ॥ ६७ ॥

Therefore, one who desires to please the Pitṛs should make the offering right there. For from that the earth is produced, and in the earth indeed everything is established.

Verse 68

भूम्यां चैव लयं यांति भूमौ दद्यात्ततो जलम् । आस्तीर्य च कुशान्साग्रानावाह्य स्वस्वमन्त्रतः । प्राचीनाग्रेषु वै देवान्याम्याग्रेषु तथा पितॄन् ॥ ६८ ॥

Since all things ultimately dissolve back into the earth, one should first offer water upon the ground. Then, having spread kuśa grass with its tips oriented as prescribed, one should invoke—each with their own mantras—the Devas at the east-pointing tips and likewise the Pitṛs at the south-pointing tips.

Verse 69

इति श्रीबगृहन्नारदीयपुराणोत्तरभागे मोहिनीवसुसंवादे पुरुषोत्तममाहात्म्ये षट्पञ्चाशत्तमोऽध्यायः ॥ ५६ ॥

Thus ends the fifty-sixth chapter, titled “The Greatness of Puruṣottama,” within the Uttara-bhāga of the Śrī Bṛhat-Nāradīya Purāṇa, in the dialogue between Mohinī and Vasu.