Shloka 90
Prayaga-mahatmya
Glory of Prayaga and the Magha Bath at Triveni
धनुर्विंशतिविस्तीर्णे सितनीलांबुसंगमे । माघादपुनरावृत्ती राजसूयात्पुनर्भवेत् ॥ ९० ॥
dhanurviṃśativistīrṇe sitanīlāṃbusaṃgame | māghādapunarāvṛttī rājasūyātpunarbhavet || 90 ||
Sa tagpuan ng Tubig na Puti at Tubig na Bughaw, na may lawak na dalawampung dhanu, ang pagligo (at pagsasagawa ng panata) sa buwang Māgha ay nagkakaloob ng “di na pagbabalik”—kalayaan sa muling pagsilang; samantalang kahit ang handog na Rājasūya ay humahantong pa rin sa muling kapanganakan.
Narada (teaching in a tirtha-mahatmya context)
Vrata: Māgha-snāna
Rasa: {"primary_rasa":"bhakti","secondary_rasa":"shanta","emotional_journey":"From concrete sacred geography (a measured confluence) the verse ascends to the highest promise—apunarāvṛtti—surpassing even the grandest ritual, settling into liberation-oriented peace."}
FAQs
It elevates tīrtha-sevā—especially Māgha स्नान (Māgha bathing) at a powerful confluence—as a direct means toward apunarāvṛtti (freedom from rebirth), even surpassing the merit of grand royal sacrifices.
By valuing sacred observance at a tīrtha over prestige-yajñas, it points to humility and faith-centered practice—typical of Purāṇic bhakti culture—where sincere devotion expressed through pilgrimage and holy bathing is spiritually transformative.
Kalpa/ritual practice and sacred time-keeping are implied: the specific month (Māgha) and prescribed act (tīrtha-snāna) show how timing and rite determine spiritual result, contrasting it with the complex śrauta rite of the Rājasūya.