शिशुपालो हतो यत्र विहितो यत्र चक्रतुः । गदया तत्र भीमेन कृतं कुंडं सुविस्तरम्
Where Śiśupāla was slain, and where the duel took place, there Bhīma made a great and spacious pond with his mace.
भीमकुंडं तु विज्ञातं जातं तद्भुविपावनम् । कालिंद्या दक्षिणे भागे गव्यूत्यर्धं महीतले
That Bhīma-kuṇḍa is renowned, born as a purifier of the earth, on the southern bank of the Kālindī, half a cow-pen's distance on the ground.
इंद्रप्रस्थगताया यत्कालिंद्याः स्नानतः फलम् । तत्फलं तत्र कुंडे तु जायते नात्र संशयः
The merit gained by bathing in the Kālindī at Indraprastha is certainly obtained at that pond; there is no doubt about this.
सूत उवाच- यस्मिन्क्षेत्रे स्थितो जंतुस्तं क्षेत्रमनुवत्सरम् । प्रदक्षिणादिभिर्धर्मैः स्वापराधान्क्षमापयतेत्
Sūta said: Whoever dwells in that sacred field for a year, performing circumambulation and other rites, has his faults forgiven.
प्रतिसंवत्सरं चैव परिक्रामति यो नरः । क्षेत्रापराधदोषैश्च न स लिप्येत्तु पातकैः
And the person who circumambulates it every year is not tainted by the faults and sins associated with the field.
प्रदक्षिणमकुर्वाणः क्षेत्रसिद्धिं न विंदति । तस्मात्प्रदक्षिणा तीर्थे दातव्या च फलार्थिभिः
One who does not perform circumambulation does not attain the perfection of the field; therefore, those desiring merit should offer circumambulation at the holy place.
हरेर्नाम निसंजल्पन्प्रकरोति प्रदक्षिणाम् । पदेपदे स लभते कपिलादानजं फलम्
Reciting the name of Hari without distraction, as one circumambulates, at every step one obtains the merit of giving a Kapila cow.
चैत्रकृष्णचतुर्दश्यां शक्रप्रस्थप्रदक्षिणाम् । यः करोति नरो धन्यः सर्वपापैः प्रमुच्यते
Whoever, on the fourteenth day of the dark fortnight of Caitra, circumambulates Śakraprastha, that blessed person is freed from all sins.
इति श्रीपाद्मेमहापुराणे पंचपंचाशत्साहस्र्यां संहितायामुत्तरखंडे कालिंदीमाहात्म्ये इंद्रप्रस्थगत काशीगोकर्णशिवकांचीतीर्थसप्तक भीमकुंडवर्णनोनाम द्वाविंशत्यधिकद्विशततमोऽध्यायः
Thus ends the two hundred and twenty-second chapter, called 'Description of the Seven Holy Places—Kāśī, Gokarṇa, Śiva, Kāñcī, and Bhīma-kuṇḍa at Indraprastha,' in the section on the greatness of the Kālindī, in the Uttara-khaṇḍa of the glorious Padma Mahāpurāṇa, comprising fifty-five thousand verses.
शंकर उवाच - न्यासेवाप्यर्चने वापि मंत्रमेकांतिनः श्रयेत् । अवैष्णवोपदिष्टेन मंत्रेण न परा गतिः
Śaṅkara said: Whether in service or worship, one devoted to mantra should rely on a proper mantra; with a mantra taught by a non-Vaiṣṇava, there is no supreme attainment.
अवैष्णवोपदिष्टंचेत्पूर्वमंत्रवरंद्वयम् । पुनश्च विधिना सम्यक्वैष्णवाद्ग्राहयेद्गुरोः
If previously a mantra was received from a non-Vaiṣṇava, then one should properly receive the two principal mantras again from a Vaiṣṇava guru, according to the prescribed method.
सहस्रशाखाध्यायी वा सर्वयज्ञेषु दीक्षितः । कुले महति जातोऽपि न गुरुः स्यादवैष्णवः
Even if someone has studied a thousand branches of the Veda, is initiated in all sacrifices, or is born in a great family, a non-Vaiṣṇava is not to be considered a guru.
यस्तु मंत्रद्वयं सम्यगध्यापयति वैष्णवः । स आचार्यस्तु विज्ञेयो भवबंधविदारकः
But the Vaiṣṇava who properly teaches the two mantras is to be known as the ācārya, the one who cuts the bonds of worldly existence.
आचार्यं संश्रयित्वाथ वत्सरं सेवयेद्दिवजः । तस्य वृत्तिं परिज्ञात्वा मंत्रमध्यापयेद्गुरुः
Having taken refuge in the ācārya, the twice-born should serve him for a year; after understanding his conduct, the guru should teach him the mantra.
कृत्वा तापादिसंस्कारान्पश्चान्मंत्रमुदीरयेत् । तापं पुंड्रं तथा नाम कृत्वा वै विधिना गुरुः
After performing the purificatory rites such as tāpa, the guru should then pronounce the mantra; he should properly perform tāpa, puṇḍra, and naming.
पश्चादध्यापयेन्मंत्रं शिष्यं निर्मलचेतसम् । चक्रेण विधिना तप्तं ताप इत्यभिधीयते
Afterwards, the guru should teach the mantra to the disciple whose mind is pure; the branding with the disc, performed according to rule, is called tāpa.
पुंड्रमूर्द्ध्वं तथा प्रोक्तं नाम वैष्णवमुच्यते । ततो मंत्रं विधानेन शिष्यमध्यापयेद्गुरुः
The upright mark is called puṇḍra, and the Vaiṣṇava name is so designated; then, according to the proper method, the guru should teach the mantra to the disciple.
न्यासमष्टाक्षरं मंत्रमन्यं वा वैष्णवं मनुम् । न्यासमेवात्र परमं वैष्णवानां शुभानने
The eight-syllabled nyāsa mantra or another Vaiṣṇava mantra should be imparted; among Vaiṣṇavas, nyāsa is considered supreme, O auspicious one.
तस्मात्तु न्यासमेवैषामतिरिक्तमिहोच्यते । न्यासविद्यापरो यस्तु ब्राह्मणः श्रेष्ठ उच्यते
Therefore, here only the rite of nyāsa is declared as superior for them; the Brāhmaṇa who is devoted to the knowledge of nyāsa is said to be the best.
न्यासात्परतरं नास्ति मन्त्रं सत्यं ब्रवीमि ते । न्यासं द्वयं प्रपत्तिः स्यात्पर्यायेण निबोध मे
There is no mantra higher than nyāsa; I speak the truth to you. Understand from me that nyāsa is twofold, and surrender is its alternate form.
द्वयोपदेशपूर्वं तु सर्वकर्मसमाचरेत् । द्वयाधिकारी न भवेत्सर्वकर्मसु नार्हति
One should perform all actions only after receiving instruction in both; one who is not qualified in both is not fit for all actions.
तस्माद्वयमधीत्येव पश्चान्मंत्रमनुत्तमम् । श्रीमदष्टाक्षरं सम्यगभ्यसेद्दिवजसत्तमः
Therefore, having studied both, afterwards the best among the twice-born should properly practice the supreme mantra, the glorious eight-syllabled one.
मंत्रमष्टाक्षरं प्रोक्तं प्रणवस्यैव संग्रहात् । नैसर्गप्रणवाद्यन्तु मंत्रमित्युच्यतेबुधैः
The eight-syllabled mantra is said to be composed from the praṇava; the mantra is called such by the wise, beginning with the natural praṇava.
नान्यत्र सर्वमंत्रेषु प्रणवस्वस्वभावतः । पूर्वं तु सर्वमंत्राणां योजयेत्प्रणवं शुभम्
In all mantras, the praṇava is inherently present; but first, one should join the auspicious praṇava to all mantras.
ॐकारः प्रणवं ब्रह्म सर्वमंत्रेषु नायकः । आदौ सर्वत्र युंजीत मंत्राणां तु शुभानने
The syllable Oṃ is the praṇava, Brahman, and the leader among all mantras; at the beginning, O beautiful-faced one, one should apply it to all auspicious mantras.
स्वभावात्प्रणवन्तस्मिन्मूलमंत्रे प्रतिष्ठितम् । ओमित्येकाक्षरं पूर्वं द्व्यक्षरं नम इत्यथ
By its nature, the praṇava is established in that root mantra; first is the single syllable 'om', then the two syllables 'namaḥ'.
ततो नारायणायेति पंचार्णानि यथाक्रमम् । एवमष्टाक्षरो मंत्रो ज्ञेयः सर्वार्थसाधकः
Then, 'nārāyaṇāya'—these five syllables in order; thus, the eight-syllabled mantra is to be known as accomplishing all aims.
सर्वदुःखहरः श्रीमान्सर्वमंत्रात्मकः शुभः । ऋषिर्नारायणस्तस्य देवता श्रीश एव च
It removes all suffering, is glorious, the essence of all mantras, and auspicious; Nārāyaṇa is its seer, and the Lord of Śrī is its deity.
छंदस्तु देवी गायत्री प्रणवो बीजमुच्यते । नित्यानपायिनी देवी शक्तिः श्रीरुच्यते मनोः
The meter is the goddess Gāyatrī, the praṇava is called its seed; the ever-inseparable goddess is said to be its power, and Śrī is its mind.
प्रथमं पदमोङ्कार द्वितीयं नम उच्यते । तृतीयं नारायणायेति पदत्रयमुदाहृतम्
The first word is 'oṃkāra', the second is 'namaḥ', and the third is 'nārāyaṇāya'; thus, the three words are described.