Indra’s Penance at the Great River and Aditi’s Solar Vow for Vishnu’s Descent
महानदी यत्र सुरर्षिकन्या जलापदेशाद्धिमशैलमेत्य चक्रे जगत्पापविनष्टिमग्र्यां संदर्शनप्राशनमञ्जनेन
mahānadī yatra surarṣikanyā jalāpadeśāddhimaśailametya cakre jagatpāpavinaṣṭimagryāṃ saṃdarśanaprāśanamañjanena
niśamya: having heard; dhundhu-vākyam: Dhundhu’s statement; daityāḥ: the Daityas; (pra)ūcuḥ: they said/replied; loka-pāla: ‘protector of the world’ (a form of address; also evokes the class of Lokapālas); gatiḥ: route, means of access; yayā: by which; yāma: we may go; pitāmaha: the Grandfather (Brahmā); ajiram: courtyard/precinct (court); su-durgamaḥ: very hard to reach; parataḥ: beyond, further on; mārgaḥ: path/way.
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Three classic tīrtha-acts are named: darśana (seeing the sacred water), prāśana (drinking), and mañjana (bathing). The verse frames them as intrinsically sin-destroying at Mahānadī.
She functions as an etiological figure explaining the river’s exceptional pāpa-haraṇa power. Even without her personal name in this excerpt, the Purāṇic pattern is clear: a celestial-sage lineage and a journey to Himālaya confer sanctity and cosmic efficacy on the river.
Himālaya is a paradigmatic source-region for sacred waters and tapas. Mentioning dhimaśaila situates Mahānadī within a sanctified Himalayan cosmography, strengthening its authority as a purifier.