Shloka 104
Viśokā Dvādaśī Vow, Guḍa-Dhenū (Jaggery-Cow) Gift, and Śaila-Dāna (Mountain-Charity) Rites
माक्षीकभद्रसरसा च वनेन तद्वद्रौप्येण भासुरवितानयुतं विधाय । होमश्चतुर्भिरथ वेदपुराणविद्भिर्दांतैरनिंद्यचरिताकृतिभिर्द्विजेंद्रैः
mākṣīkabhadrasarasā ca vanena tadvadraupyeṇa bhāsuravitānayutaṃ vidhāya | homaścaturbhiratha vedapurāṇavidbhirdāṃtairaniṃdyacaritākṛtibhirdvijeṃdraiḥ
同样地，在吉祥的摩克希迦（Mākṣīkā）湖畔的林中，他们布置了一座银色华亭，光辉灿然，覆以明耀华盖；随后由四位最上首的婆罗门圣贤——自制清净，通达《吠陀》与《往世书》，行止与品德无可指摘——举行了火供（homa）。
Not explicitly stated in the provided excerpt (context needed from surrounding verses).
Primary Rasa: adbhuta
Secondary Rasa: shanta
Type: tirtha
Sandhi Resolution Notes: tadvad + raupyeṇa → tadvadraupyeṇa; homaḥ + caturbhiḥ → homaścaturbhiḥ; vedapurāṇavidbhiḥ is a compound phrase; dvija + indraiḥ → dvijeṃdraiḥ (nasalization in transmission).
FAQs
It describes the preparation of a sacred ritual setting—specifically a radiant silver pavilion with a canopy near the Mākṣīkā lake—and the performance of a homa by four exemplary, learned Brahmins.
By highlighting self-control, Purāṇic-Vedic learning, and blameless conduct, the text underscores that ritual efficacy is linked to both correct procedure and the ethical-spiritual fitness of the officiants.
Sacred acts are framed as requiring purity of conduct and disciplined knowledge; external grandeur (a splendid pavilion) is paired with inner qualification (self-restraint and learning).