The Merit of Śravaṇa-Dvādaśī and the Liberation of a Preta through Gayā Piṇḍa-Rites
स्नात्वा संपूज्य विधिवत् जगाम यमुनां नीम् तस्यां स्नातः शुचिर्भूत्वा संतर्प्यार्षिसुरान् पितॄन् ददर्श देवदेवेशं लोकनाथं त्रिविक्रमम्
snātvā saṃpūjya vidhivat jagāma yamunāṃ nīm tasyāṃ snātaḥ śucirbhūtvā saṃtarpyārṣisurān pitṝn dadarśa devadeveśaṃ lokanāthaṃ trivikramam
Setelah mandi dan bersembahyang menurut tata-aturan, ia pergi ke Sungai Yamunā. Setelah mandi di sana dan menjadi suci, serta mempersembahkan tarpana kepada para resi, dewa, dan leluhur, ia menyaksikan Trivikrama—Tuhan para dewa, Pelindung dunia.
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
Purāṇic geography frequently anchors major mythic forms (like Trivikrama) to specific waters and sites, allowing pilgrims to access the myth through place-based darśana and ritual acts even outside the narrative cycle.
Including ṛṣis reflects the threefold debt (ṛṣi-ṛṇa, deva-ṛṇa, pitṛ-ṛṇa) acknowledged in dharma traditions; tīrtha-bathing is framed as an occasion to ritually honor all three constituencies.
The phrase primarily signals ‘going to the Yamunā’ (the river itself as tīrtha). If a manuscript reads a more specific locative (e.g., ‘yamunā-tīram’), that would narrow it to a bank/ghāṭ; with the given reading, the river is the explicit sacred geography.