novelraw Arc 5 - Tirth-Yatra Parva - Chapter 1 - Nārada’s Counsel and Pulastya’s Revelation
Arc 5 - Tirth-Yatra Parva - Chapter 1 - Nārada’s Counsel and Pulastya’s Revelation
Janamejaya said:
“O holy one, after my great-grandfather Pārtha had departed from the woods of Kāmyaka, what did the sons of Pāṇḍu do in his absence? Surely that mighty bowman, who could string the bow with his left hand and rout whole armies like a second Indra, was their refuge. Bereft of him, how did my grandsires endure the forest exile?”
Vaiśaṃpāyana said:
“When Arjuna, of unbaffled prowess, had gone forth from Kāmyaka in quest of celestial weapons, the Pāṇḍavas were plunged into grief. Their hearts were heavy, their faces pale, and they resembled pearls fallen loose from a string, or birds shorn of their wings.
Without that hero of the white steeds, the forest itself seemed bereft of glory, like the Chaitraratha grove emptied of Kuvera’s presence. Tigers among men though they were, the sons of Pāṇḍu lived cheerlessly, bowed by separation from their brother.
Yet, O king, they did not abandon dharma. Each day they hunted, slaying wild deer, boar, and buffalo with arrows sanctified by mantras, offering the consecrated meat to the Brahmanas, sustaining them as sacrifice sustains the worlds. In this way they endured their sorrow.”
Draupadī, her thoughts fixed upon Arjuna, spoke to Yudhiṣṭhira with eyes brimming in longing:
“That Arjuna—
Two-armed, yet rivaling the thousand-armed of old,
Cloud-dark in hue, with eyes like lotus leaves,
Whose bow twangs thunder through the sky—
Without him, this forest is empty.
Though blossoming groves spread their beauty,
Though rivers murmur and birds sing,
To me all seems withered, forsaken, forlorn,
For he is not here, my third lord.”
Hearing her lament, Bhīma, slayer of foes, comforted her with words like thunder softened into rain:
“Lady of slender waist,
Thy words fall sweet as nectar on my heart.
Yet without Arjuna—
Whose arms are long as serpent kings,
Strong as twin iron maces,
Scarred by bowstrings, golden-bangled,
Wielding sword and bow in mastery—
The heavens themselves seem dark, sunless.
Without him—
Relying on whose strength Panchālas and Kurus
Fear not even the hosts of heaven—
Without him who is our shield,
Who makes the earth itself seem conquered—
Without Phālguṇa, my soul finds no peace.
Wherever I look, the world is void.”
Thus spoke Bhīma, his voice aflame with grief and devotion, while Yudhiṣṭhira and the twin brothers sat in silence, their hearts echoing the same longing.
After Bhīma had spoken, Nakula, son of Pāṇḍu, his throat thick with grief, added his lament.
“Without him—
Whose wondrous deeds resound in heaven,
Whose bow makes even gods speak in awe,
Whose hand has struck down the hosts of Gandharvas,
And who brought steeds fleet as the wind
To gladden our brother’s Rājasūya—
Without that warrior, born after Bhīma,
Peer of the gods in might and beauty,
What joy remains for us in Kāmyaka?”
And Vaiśaṃpāyana said:
Nakula, recalling Arjuna’s conquests—his victories in the north, his gifts of steeds, his service at the great sacrifice—felt his heart broken, like a lotus stem cut by storm.
Then Sahadeva, youngest of the sons of Pāṇḍu, overcome with remembrance, spoke with trembling voice:
“He who brought spoils of battle—
Wealth and maidens for the king—
He who, alone, defeated the Yādavas in arms,
And by valor and Krishna’s will won Subhadrā’s hand—
He who, invading Drupada’s land,
Paid Guru Droṇa his rightful fee,
That radiant warrior, Jishnu, lies absent—
And I behold his bed of kusa grass empty.
Without him, this forest pierces the soul;
Better, O king, we leave this place,
For Kāmyaka cannot delight us
While Arjuna walks not here.”
Thus Nakula and Sahadeva, the twins radiant like the Aśvins, poured out their grief for Arjuna, their hearts heavy, their voices trembling like reeds in a storm.
Vaiśaṃpāyana said:
Hearing the laments of his brothers and of Kṛṣṇā, all anxious for Dhanañjaya, king Yudhiṣṭhira, son of Dharma, was plunged in melancholy. His heart, already weighed with grief, grew heavier still, like a lotus pressed down by storm.
And in that moment of sorrow there appeared before him the celestial Ṛṣi Nārada—
Blazing with Brahmī splendor,
Like fire fed with ghee at sacrifice,
Crowned with matted locks, shining like the sun,
Bearer of the Vedas, adored by gods and men.
Beholding him, the sons of Pāṇḍu rose swiftly and worshipped the illustrious sage with due rites. Encircled by his brothers, Yudhiṣṭhira, radiant as the wielder of the thunderbolt surrounded by the celestials, shone in his humility.
Yājñasenī, faithful to dharma, stood by her lords like Sāvitrī cleaving to the Vedas, like the rays of the sun clinging to the peak of Meru.
The narrative has been taken without permission. Report any sightings.
Nārada, gratified by their homage, spoke words of comfort to the son of Dharma.
“Tell me, O foremost of kings, what seekest thou? What may this ascetic do for thee?”
Then Yudhiṣṭhira, bowing with joined hands, answered with reverence:
“O holy sage, worshipped in all the worlds,
When thou art pleased, all my desires are fulfilled.
Yet, if thy grace allow,
Resolve the doubt that troubles my heart.
What merit is gained by him who journeys,
Who goes round the world to visit the tīrthas—
The sacred waters and shrines
That lie upon this wide earth?”
And Nārada replied:
“Listen, O king, with steadfast heart, to what Bhīṣma once heard from Pulastya.
Long ago, Bhīṣma, that foremost of the Kurus, while observing the Pitṛyā vow, dwelt near the sacred source of Gaṅgā, beloved of celestials, Gandharvas, and Ṛṣis. There he poured offerings to Pitṛs, gods, and seers, as enjoined by sacred ordinance.
And once, as he sat in silent recitation, Bhīṣma beheld before him Pulastya—the mighty Brahmarṣi of wondrous form, blazing with beauty like a fire that consumes all dross.
Delight and awe filled the son of Śāntanu. Rising, he worshipped the sage with arghya, bowing low, saying with joined palms:
“O blessed one of excellent vows,
I am Bhīṣma, thy servant.
At sight of thee I am freed of sin;
Blessed indeed is this day!”
Thus did Bhīṣma, weakened by austerities yet radiant with the light of Vedic study, stand before Pulastya in silence, reverent and humbled. The great Ṛṣi, beholding him thus, was filled with joy.”
Pulastya said:
“O Bhīṣma of excellent vows, thy humility, thy self-restraint, thy truthfulness, and thy devotion to thy ancestors have gratified me greatly. It is for these virtues that I have revealed myself unto thee. My vision pierces all things; therefore tell me thy desire, O scion of the Kurus, and I shall grant it.”
Bhīṣma, bowing, answered with reverence:
“Blessed indeed am I, O holy Ṛṣi,
That I behold thee, worshipped by gods and men.
Yet if thy grace allow, resolve my doubt:
What merit belongs to him
Who journeys round the earth, visiting her sacred waters and shrines?”
Pulastya spoke with a voice deep as the ocean:
“O son, listen with steady mind to the mystery of tīrthas, the refuge of Ṛṣis.
He who governs his hands and feet, his mind and knowledge, his austerity and deeds, attains the fruits of tīrthas.
He who has renounced gifts, who is content, free of pride, free of anger, steadfast in vows, seeing all beings as his own self—such a one reaps the sanctity of tīrthas.
The pilgrim who eats lightly, curbs his senses, clings to truth, and moves without selfish purpose is purified as though he had performed great sacrifices.
Not by wealth, nor by grand oblations,
Not by steeds, nor by herds of kine,
But by fasting, restraint, and truth—
Is the true sacrifice of tīrtha won.
Know this, O Bhīṣma: the Vedas ordain sacrifices, but those rites require riches and materials beyond the reach of the poor. Only kings and prosperous men may accomplish them. Yet pilgrimage—accessible even to the solitary wanderer without wife, child, or ally—yields fruits equal to the most splendid yajña.
Indeed, sojourns to tīrthas surpass sacrifices. A poor man who comes to a holy ford, fasting three nights, giving gifts of gold or kine, attains merit greater than the Agniṣṭoma and other mighty rites.
Among all tīrthas, Pushkara shines supreme. Celebrated across the three worlds, it is the dwelling of a hundred thousand millions of sacred waters during dawn, dusk, and noon.
There the Ādityas shine with radiance,
The Vasus and Rudras abide in might,
The Maruts, Sādhyas, Gandharvas sing,
And Apsarases dance in unending grace.
There, O Bhīṣma, gods, Daityas, and Brahmarṣis once performed austerities and rose to godhood. Pushkara is the very tīrtha of the God of gods, and he who bathes there is exalted even to his likeness.”
Pulastya continued:
“O Bhīṣma, even by thinking upon Pushkara in the purity of one’s heart, men of self-control are cleansed of their sins and shine in heaven. The Lotus-seated grandsire himself once dwelt there with delight, and long ago the gods and Ṛṣis, having performed austerities at that lake, attained the highest success.
He who bathes in Pushkara, devoted to the worship of the gods and Pitṛs, wins merit equal to ten horse-sacrifices. Even he who feeds but a single Brāhmaṇa there, though sustaining himself only on roots and fruits, acquires happiness in this world and the next.”
“Pushkara—purest of waters,
Brighter than sacrifice or fire:
By one bath all sins are shattered,
By one gift, heaven’s joy entire.
On Karttika’s full moon night,
He who enters Brahmā’s lake
Shall dwell in realms eternal bright,
Where lotus-born immortals wake.”
Pulastya went on:
“Even women and men burdened with sins since birth are cleansed as soon as they bathe in Pushkara. As Keśava is foremost of the celestials, so is Pushkara foremost of the tīrthas. Dwelling there in purity for twelve years, one reaps the merit of all sacrifices and ascends to the abode of Brahmā. Indeed, to reside there even a single month of Karttika equals a hundred years of Agnihotra.
From Pushkara, one should proceed to Jamvu-mārga, resorted to by celestials, Ṛṣis, and Pitṛs. He who dwells there five nights is freed from sin, and attains all his desires, never to fall into hell.
Thence the pilgrim must go to Tandulikāśrama. There, merely by sojourning, one rises to the region of Brahmā. And at Agastya’s lake, by worshipping Pitṛs and celestials with fasts for three nights, one gains the fruit of the Agniṣṭoma. Living on fruits or herbs there grants the blessed Kaumāra state.
Next is the sacred grove of Kaṇva, hallowed from the most ancient times. Entering it, a man is freed of all sins. Worshipping Pitṛs and gods there with restraint and vows bestows the fruit of a desire-granting sacrifice.
Proceed then to the spot where Yayāti fell from heaven—he who bathes there acquires the merit of a horse-sacrifice. At Mahākāla, by bathing in the tīrtha of Koṭi, the same merit is obtained.
Then should one seek Bhadrāvata, the holy tīrtha of Sthāṇu, lord of Umā, praised in all three worlds. He who beholds Īśāna there wins the fruit of gifting a thousand kine and, by the grace of Rudra, attains the status of Gaṇapatya, crowned with peace and prosperity.
At the sacred Narmadā, famed through all worlds, by offering water to gods and ancestors, one gains the merit of the horse-sacrifice. Journeying further, the pilgrim who approaches the southern ocean with celibacy and self-restraint attains the fruit of Agniṣṭoma and ascends to heaven.
At the river Carmanvatī, by vow and restraint, one wins the merit of sacrifice through the command of king Rantideva.
Finally, O Bhīṣma, let the traveller ascend to Arvuda, son of Himavat, where anciently a cleft opened in the earth. There lies the hermitage of Vasiṣṭha, renowned across the three worlds. A single night’s stay there is equal to the gift of a thousand kine.”
Pulastya said:
“He who, leading the Brahmacarya life, bathes at the tīrtha called Piṅga obtains the merit of gifting a hundred tawny cows.
From there, O Bhīṣma, let the pilgrim go to Prabhāsa. There Agni, friend of Pavana, dwells in person, the mouth of the gods, shining eternally. He who bathes there with a sanctified soul gains merit surpassing Agniṣṭoma and Atirātra sacrifices.
Where the Sarasvatī meets the sea, the pilgrim wins the fruit of gifting a thousand kine, and heaven besides, blazing forever like Agni himself.
At the ocean shrine of Varuṇa, by offering libations to gods and ancestors and dwelling three nights, a man shines like the moon and gains the fruit of the horse-sacrifice.”
Piṅga purifies the vow-keeper,
Prabhāsa flames with Agni’s might;
Where Sarasvatī joins the waters,
Varuṇa lifts the soul to light.
Pulastya continued:
“At Varadāna, where Durvāsas once granted a boon to Viṣṇu, bathing yields the fruit of gifting a thousand cows.
At Dvāravatī, the holy city of Kṛṣṇa, the pilgrim who bathes at Piṇḍāraka gains the merit of abundant gold gifts. Even today, coins marked with the lotus, and lotuses bearing the trident’s sign, are found there. Mahādeva himself abides in that place.
Where the Sindhu meets the sea, bathing in Varuṇa’s tīrtha and offering oblations to gods, Ṛṣis, and Pitṛs brings the region of Varuṇa and radiant effulgence. Worshipping Śaṅkukarṇeśvara there yields tenfold the merit of the horse-sacrifice.
Thence one must go to Drimi, famed in the three worlds, where Brahmā and the gods adore Maheśvara. Bathing and worshipping Rudra there frees a man from all sins. Even Viṣṇu, having slain the Dānavas, came there to purify himself.”
Lotus-marked coins at Piṇḍāraka shine,
Where Mahādeva’s presence dwells.
At Drimi’s seat the gods assemble,
Where Rudra’s grace all sin dispels.
Pulastya said further:
“At Vasudhārā, the pilgrim gains at once the merit of the horse-sacrifice. By bathing there with restraint and devotion, and offering libations, he ascends to Viṣṇu’s realm. In that holy place is the lake of the Vasus; he who bathes and drinks there is honored among them.
At Sindhuttama, sin is destroyed, and bathing there equals the gift of abundant gold.
At Bhadratunga, with purity of soul and conduct, one attains the realm of Brahmā and exalted bliss.
The tīrtha of the Kumārīkās of Indra, frequented by Siddhas, grants the realm of Indra. Within it lies Renukā, whose waters make a Brāhmaṇa shine like the moon.
At Pañcananda, the pilgrim earns the combined fruit of the five great sacrifices
At the holy land of Bhīma, bathing in the tīrtha called Yoni grants rebirth as the son of a goddess adorned with pearl earrings, and also the merit of gifting a hundred thousand kine.
At Śṛkuṇḍa, by worshipping Brahmā, one gains the fruit of gifting a thousand kine.
At Vimala, where golden and silver fish are still seen, bathing raises the soul to Indra’s realm.
Finally, at the river Vitastā, in the land of Kāśmīra where the serpent Takṣaka dwells, one gains the fruit of a Vājapeya sacrifice and, freed from sin, ascends to blessedness.”
Vasudhārā to Viṣṇu lifts,
Sindhuttama dissolves all stain;
At Yoni birth divine is gifted,
Vitastā crowns with Vājapeya gain.
Pulastya said:
“Let the pilgrim proceed to Vadava, famed in the three worlds. Bathing there in the evening with due rites, he should offer rice cooked in milk and butter to the deity of seven flames. Whatever is given here to the Pitṛs becomes inexhaustible.
Once the Ṛṣis, Pitṛs, gods, Gandharvas, Apsarases, Yakṣas, Siddhas, and Rudras, with Brahmā at their head, fasted a thousand years, preparing such oblations to please Keśava. Gratified, the Lord bestowed upon them the eightfold sovereignty of powers, then vanished like lightning within clouds. Hence this place is called Saptacāru. Whoever offers there with devotion gains merit surpassing a hundred Rājasūya sacrifices, a hundred Aśvamedhas, and the gift of a hundred thousand kine.”
Seven flames receive the rice,
Seven hymns the sages sung;
Keśava, in grace, bestowed
Eternal lordship, ever young.
Pulastya continued:
“From Vadava one should proceed to Raudrapāda, where beholding Mahādeva brings the fruit of the horse-sacrifice.
At Manimat, by dwelling one night in Brahmacarya, one obtains the merit of the Agniṣṭoma.
Then to Devikā, the sacred river where the Brāhmaṇas first arose, and where Rudra’s realm is manifest. Bathing there, and offering rice in milk and butter to Maheśvara, one gains a sacrifice capable of granting every desire. Near Devikā lies Kāmakhyā, a tīrtha frequented by the gods, where bathing brings swift success.
Touching the waters of Yajana, Brahmavāluka, and Puṣpāmva frees a man from sorrow hereafter. The Devikā region, beloved of gods and Ṛṣis, extends five yojanas in length, half a yojana in breadth.”
Devikā, mother-stream divine,
Birthplace of Brāhmaṇas, home of Fire;
Bathing there with milk and rice,
A man fulfills his heart’s desire.
Pulastya said:
“Thence to Dīrghasatra, where the gods with Brahmā, the Siddhas, and the great Ṛṣis once performed an endless sacrifice. Merely by visiting, one gains merit greater than the Rājasūya or the Aśvamedha.