Saptasārasvata-tīrtha-prasaṅgaḥ | The Saptasārasvata Pilgrimage Account and the Maṅkaṇaka Narrative
पुण्यै: पुष्पै: सदा दिव्यै: कीर्यमाणा: पुन: पुनः । वहाँ देवता और पितर लता-वेलोंके साथ आमोदित होते हैं
puṇyaiḥ puṣpaiḥ sadā divyaiḥ kīryamāṇāḥ punaḥ punaḥ | tatra devatāḥ pitaro latā-velābhiḥ sārdham āmodante, teṣām upari sadā pavitra-divya-puṣpa-vṛṣṭir bāhubhyo bhavati | karūṣaka-varaiś caiva bilvair āmrātakaiḥ tathā | atimuktaka-ṣaṇḍaiś ca pārijātaiś ca śobhitam ||
ବୈଶମ୍ପାୟନ କହିଲେ—ସେଠାରେ ପୁନଃପୁନଃ ପବିତ୍ର ଓ ଦିବ୍ୟ ପୁଷ୍ପବୃଷ୍ଟି ସଦା ହୋଇଥାଏ। ସେହି ପୁଣ୍ୟସ୍ଥାନରେ ଲତା-ବେଳାମାନଙ୍କ ମଧ୍ୟରେ ଦେବତା ଓ ପିତୃଗଣ ଆନନ୍ଦିତ ହୁଅନ୍ତି। ଉତ୍ତମ କରୂଷକ, ବିଲ୍ୱ, ଆମ୍ରାତକ, ଅତିମୁକ୍ତକ-କୁଞ୍ଜ ଓ ପାରିଜାତ ବୃକ୍ଷରେ ତୀର୍ଥଟି ଶୋଭିତ ହୋଇ ଅତ୍ୟନ୍ତ ମନୋହର।
वैशम्पायन उवाच
The passage frames a tīrtha as a moral-ritual ecosystem: purity (puṇya) and reverence for gods and ancestors are mirrored by the landscape itself, where divine flowers repeatedly fall. The ethical emphasis is that sacred conduct and remembrance of higher beings (devatāḥ, pitaraḥ) are supported and ‘answered’ by a sanctified environment.
Vaiśampāyana describes a holy place adorned with specific sacred and fragrant trees and creepers. Gods and ancestors delight there, and a continual shower of divine flowers marks the site’s extraordinary sanctity, setting the scene for the broader tīrtha-travel narrative in this section.