novelraw Arc 5 - Tirth-Yatra Parva - Chapter 3 - The Sacred Geography of India - II
Arc 5 - Tirth-Yatra Parva - Chapter 3 - The Sacred Geography of India - II
Pulastya said:
“O king, one should next proceed to the tīrtha called Reṇukā. Bathing there and offering worship to the Pitṛs and the gods, a pilgrim is cleansed of every sin and gains the merit of the Agniṣṭoma sacrifice.
From there he should travel to Vimocana. There, with passions subdued and senses restrained, a man is freed from the guilt of accepting gifts and becomes pure as fire.
With mind controlled and in the Brahmacarya vow, he should then enter the sacred woods of Pañcavatī. Dwelling there, he acquires virtue in abundance and shines among the righteous in heaven.
To the tīrtha of Varuṇa, blazing with its own light and called Taijasa, the pilgrim must proceed next. There abides Sthāṇu, lord of Yoga, seated upon his bull. By worshipping him, one attains success. It was in this place that the gods with Brahmā at their head and the Ṛṣis rich in austerities installed Guha, the six-faced son of Śiva, as commander of the celestial hosts.
East of that lies the tīrtha called Kuru-tīrtha. Bathing there in the Brahmacarya vow, one is cleansed of every stain and ascends to Brahmā’s realm.
Then comes Svargadvāra, the Gate of Heaven. Bathing there, one earns the fruit of the Agniṣṭoma sacrifice and gains entrance into Brahmā’s abode.
Afterward is the tīrtha called Anaraka. Bathing there frees a man from all future distress. For there are present Brahmā, Nārāyaṇa, Rudra’s divine spouse, and Viśveśvara, lord of Umā.
“He who beholds Nārāyaṇa, lotus-born,
He who beholds Umā’s consort, Mahādeva,
Shines like the moon amidst the stars,
And ascends to Viṣṇu’s eternal dwelling.”
Pulastya continued:
“He who bathes in the tīrthas of all these gods together is freed from sorrow and becomes radiant like the moon.
The pilgrim should then approach Swastipura. Simply by circumambulating this place, one earns the merit of gifting a thousand kine.
Next is Pavana. There, offering libations to the gods and Pitṛs, one gains the fruit of the Agniṣṭoma sacrifice.
Near it are Gaṅgā-hrada and the sacred Kūpa, wherein abide thirty million tīrthas. Bathing in the Kūpa grants heaven, while bathing in Gaṅgā-hrada and worshipping Maheśvara raises one to the status of Gaṇapatya and redeems his lineage.
From there, one must journey to Sthāṇuvata, known across the three worlds. Bathing there, one ascends to heaven.
Then to Vadaripācana, the hermitage of sage Vasiṣṭha. The pilgrim should dwell there three nights, sustaining himself on jujubes.
“He who lives on jujubes for twelve years,
Or fasts three nights at that sacred place,
Acquires imperishable merit,
Bright as the sun and firm as dharma.”
Pulastya added:
“Thereafter one must travel to Indramārga. Fasting there a single day and night brings adoration in Indra’s abode.
Finally, the pilgrim should visit Ekarātra. Abiding there for one night, with vows observed and truth upheld, a man is exalted in Brahmā’s realm.”
“O king, one should next journey to the āśrama of Āditya, the illustrious Sun-god, a mass of blazing effulgence. Bathing there, worshipping the lord of light, the pilgrim ascends to the realm of Āditya and rescues his own race from darkness.
From there, he should bathe in the tīrtha of Soma, and thereby win entrance into the region of the Moon.
Afterward comes the most sacred tīrtha of Dadhīca, renowned across the three worlds. Here was born Angiras, ocean of austerities, of the Sarasvata race. Bathing in these waters grants the fruit of a horse-sacrifice and a place in the radiant Sarasvata region.
With senses restrained and living as a Brahmacārin, one should then sojourn at Kanyāśrama. Residing there three nights with regulated diet, the pilgrim is granted a hundred celestial maidens and ascends to Brahmā’s abode.
The path next leads to Sannihati, where the gods with Brahmā at their head and the seers rich in tapas dwell for merit. Bathing in the Sarasvatī here, especially during a solar eclipse, equals a hundred horse-sacrifices. Indeed, every sacrifice performed at Sannihati bears eternal fruit.
“For here, O king, all tīrthas meet,
All rivers and sacred lakes unite.
Month by month they flow together,
Mingling in Sannihati’s stream.”
Pulastya continued:
“Bathing there and drinking of its waters, a man is worshipped in heaven. Performing a śrāddha on the new moon during a solar eclipse brings the fruit of a thousand horse-sacrifices. Every sin committed by man or woman is destroyed at once by bathing there, and the pilgrim rises to Brahmā’s lotus-colored realm.
Then comes Koṭi-tīrtha. Having worshipped the yakṣa doorkeeper Machakruka, the pilgrim who bathes there gains the merit of giving away gold in abundance.
Near it is Gaṅgā-hrada, where by bathing with controlled senses and Brahmacarya one acquires merit greater than that of the Rājasūya and the horse-sacrifice.
The tīrtha of Naimiṣa yields merit on earth,
Puṣkara brings good in the mid-regions of the sky,
But Kurukṣetra bestows holiness in all three worlds.
Even its dust, carried by the wind, purifies sinners and raises them to blessed states. They that dwell in Kurukṣetra—north of the Drishadvatī and south of the Sarasvatī—dwell truly in heaven.
“He who but says, ‘I shall go to Kurukṣetra,
I shall dwell in Kurukṣetra,’
Even once—
That man is freed of sin.”
Pulastya said:
“O king, Kurukṣetra, worshipped by the Brahmarṣis, is itself the sacrificial altar of the gods. Mortals who dwell there have nothing to grieve.
That land which lies between Tāraṇṭuka and Āraṇṭuka, between the lakes of Rāma and Machakruka—this is Kurukṣetra, also called Samantapañcaka, the northern sacrificial altar of the grandsire Brahmā.”
Pulastya said:
“Then, O great king, the pilgrim should proceed to the tīrtha of Dharma, where the illustrious god of justice once practised austerities of great merit. By his tapas that ground became sanctified and is now famed by his name. Bathing there with a concentrated mind, a virtuous man sanctifies his family to the seventh generation.
After this, one should journey to Jñānapavana. Sojourning there brings the merit of the Agniṣṭoma sacrifice and transports the soul to the realm of the Munis.
The path then leads to the Saugandhika forest, where the air is heavy with celestial fragrance. There dwell the gods with Brahmā at their head, seers rich in austerity, Siddhas and Cāraṇas, Gandharvas and Kinnaras, and even the mighty serpents. Whoever enters those groves is instantly cleansed of sin.
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“In Saugandhika’s scented shade,
The air itself is sacrifice;
Here the celestials walk in joy,
And every footstep purifies.”
Pulastya continued:
“From there the pilgrim should proceed to the Sarasvatī as Plakṣā, the river’s sacred form, issuing from an anthill. Bathing in her waters and worshipping Pitṛs and gods, one gains the merit of a horse-sacrifice.
Near this is the tīrtha called Īśānādhyuṣita, only six staff-lengths from the anthill. Bathing there equals the gift of a thousand tawny kine and a horse-sacrifice.
Further on lie Sugandha, Śatakumbha, and Pañcāyakṣa. A man who bathes in these and offers worship becomes adored in heaven.
At Triśūlakhāta, after bathing and venerating gods and ancestors, the devotee attains after death the status of a Gaṇapatya, a follower of the Lord of Hosts.
Then one should go to the famed abode of the Goddess, called Śākambharī, known through the three worlds. Long ago she, devoted to austerity, lived there for a thousand celestial years, subsisting only on herbs, month after month. Out of reverence for her vow, many Ṛṣis came and were fed by her with those same herbs. Thus did they name her Śākambharī, the Nourisher with Greens.
“She who lived on herbs alone,
For a thousand years of gods,
Fed the seers with leafy fare,
And won the name of Nourisher.”
Pulastya said:
“Whoever comes to Śākambharī with mind restrained, living in purity and Brahmacarya, and passes three nights there subsisting only on herbs, gains the merit of one who lives on herbs for twelve years.
Thereafter, the pilgrim should journey to the golden tīrtha named Suvarṇa, celebrated in the three worlds. It was here that Viṣṇu himself worshipped Rudra with devotion and received boons not easily obtained even by the celestials.
Pleased, the Three-Eyed Lord, destroyer of Tripura, said to Kṛṣṇa:
‘O Viṣṇu, O Kṛṣṇa, beloved of all,
Without doubt thou shalt be adored;
Foremost art thou in the universe,
The dearest in the hearts of men.’
Pulastya said:
“Repairing to that tīrtha where the bull-bannered god is worshipped, a pilgrim obtains both the merit of the horse-sacrifice and the status of a Gaṇapatya.
From there one should proceed to the tīrtha of Dhūmāvatī. Fasting three nights there, one’s cherished desires are fulfilled without doubt.
To the southern side lies Rathavarta. He who approaches that holy ground with senses controlled and devotion in his heart, by the grace of Mahādeva, attains an exalted state. After circumambulating that place, one should continue on to the tīrtha named Dhārā, which washes away all sins. Bathing there frees a man from every sorrow.
From there, bowing first to the mighty Himavat, the pilgrim should proceed to the very source of the Gaṅgā, which is verily the gate of heaven. Bathing at Koṭi-tīrtha with concentrated mind grants the merit of the Puṇḍarīka sacrifice and delivers one’s entire race. To remain there for a single night equals the gift of a thousand kine.
At Saptagaṅgā, Trigaṅgā, and Śakrāvarta, by offering libations of water duly to gods and Pitṛs, one becomes adored in the regions of the righteous.
Bathing at Kanakhala and fasting three nights, one wins the fruit of a horse-sacrifice and ascends to heaven.
“At Gaṅgā’s birth the gates swing wide,
The way to heaven’s courts is shown;
A single night on her high banks
Equals a thousand kine bestowed.”
Pulastya continued:
“One should next go to Kapilavata. Fasting there for one night equals the gift of a thousand kine. Nearby lies the holy tīrtha of Kapila, king of the Nāgas, famed across all the worlds. Bathing at the Nāga-tīrtha wins the merit of bestowing a thousand tawny cows.
Thereafter one should proceed to Lalitikā, the tīrtha of the noble king Śāntanu. Bathing there ensures freedom from distress in all worlds.
At the confluence of Gaṅgā and Yamunā, O king, a man gains the fruit of ten horse-sacrifices and rescues his race entire.
The next halt is Sugandhā, sweet-scented and holy, which cleanses all sin and raises the pilgrim to Brahmā’s abode.
From there, the pilgrim should repair to Rudravarta. Bathing there ensures one’s ascent to heaven. At the confluence of Gaṅgā and Sarasvatī, the merit of a horse-sacrifice is won, and the soul rises to celestial regions.
At Bhadrakarṇeśvara, worshipping the gods as ordained, a man wins heaven without distress. Then to Kuvjamraka, where bathing bestows the merit of a thousand kine and heaven besides.
“Where Sarasvatī and Gaṅgā meet,
And Rudra’s name resounds in prayer,
There sins dissolve like drifting mist,
And heaven opens bright and fair.”
Pulastya said:
“One should next proceed to Arundhatīvata. Going there with concentrated mind and Brahmacarya, bathing at Samudraka and fasting three nights yields the merit of a horse-sacrifice, the gift of a thousand kine, and the power to rescue one’s race.
From there, one must travel to Brahmāvarta, with soul restrained and vows upheld. Bathing there yields the fruit of the horse-sacrifice and ascension to Soma’s region.
At the Yamunā-prabhava, the source of the Yamunā, bathing grants the merit of the horse-sacrifice and worship in heaven.
At Darvi-saṅkramaṇa, famed through the three worlds, a bath equals a horse-sacrifice and leads to heaven.
Proceeding to the Sindhu-prabhava, the source of the Indus, worshipped by Siddhas and Gandharvas, and staying there five nights, one wins the merit of gifting gold in abundance.
At the inaccessible tīrtha called Vedi, a bath grants the merit of the horse-sacrifice and heaven.
Thereafter one should go to R̥ṣikulya and to the tīrtha of Vasiṣṭha. By visiting the latter, men of every order attain Brahmanhood.
At R̥ṣikulya, by bathing and dwelling for a month on herbs, and duly worshipping gods and Pitṛs, one is cleansed of all sins and ascends to the region of the Ṛṣis.”
Pulastya said:
“Proceeding next to Bhṛgutunga, a man gains the fruit of a horse-sacrifice. At Vipramokṣa, he is freed from every sin.
At the tīrthas of Kṛttikā and Maghā, the pilgrim obtains merit greater than that of the Agniṣṭoma and Atirātra sacrifices.
At the sacred tīrtha called Vidyā, if one bathes in the evening, one attains proficiency in every branch of knowledge.
One should then stay for a single night at Mahāśrama, taking but one meal, for by this all sins are destroyed, many auspicious regions are won, and ten generations — past and future — are delivered.
If one dwells there during the dark fortnight of Māhālaya, fasting three nights, the soul is cleansed of every sin and the fruit of giving away gold in abundance is gained.
At Vetāsika, revered by the Grandsire himself, the merit of the horse-sacrifice is earned, and the state of Uśanas is attained.
At Sundarīka, sanctified by the Siddhas, one acquires beauty of form, as the ancients testify.
At Brāhmaṇī, if one restrains the senses and observes the Brahmacarya vow, he ascends to Brahmā’s region, borne upon a lotus-coloured car.”
“Knowledge gleams where Vidyā flows,
There wisdom enters heart and mind;
At Mahāśrama sins dissolve,
And generations are enshrined.”
Pulastya continued:
“From there one should proceed to the sacred Naimiṣa, beloved of Siddhas. There Brahmā himself ever dwells with the gods.
Merely resolving to journey to Naimiṣa destroys half of one’s sins. Entering it cleanses them all.
The pilgrim of subdued senses should remain there for a month, for all the tīrthas of earth are gathered in Naimiṣa. Bathing there with restraint in diet, one attains the merit of the cow-sacrifice, and sanctifies seven generations, both before and after.
He who renounces life at Naimiṣa by fasting ascends to happiness in heaven — so declare the wise. Ever sacred is Naimiṣa, O king, ever holy!”
“Where Naimiṣa’s forest stands,
The gods themselves forever stay;
One step toward her gates removes,
The sins of half a mortal’s way.”
Pulastya said:
“Proceeding next to Gaṅgodbhēda and fasting three nights, a man gains the merit of the Vājapeya sacrifice and becomes like Brahmā himself.
Journeying then to the Sarasvatī, one should offer libations to the gods and Pitṛs, thereby attaining bliss in the Sarasvata regions.
At Vāhudā, with self restrained and vow of Brahmacarya observed, a single night’s stay wins the merit of the Devasatra sacrifice and worship in heaven.
At Kṣīravatī, frequented by the holy, worshipping the gods and Pitṛs brings the fruit of the Vājapeya sacrifice.
At Vimalaśoka, restraining the senses and fasting for a night, one is adored in heaven.
The pilgrim should then go to Gopratra in the Sarayū — where Rāma, lord of Ikṣvāku, renounced his body with attendants and creatures, ascending to heaven by the tīrtha’s grace alone. Bathing there, through Rāma’s favour and one’s own merit, the soul is cleansed of every sin and exalted in heaven.
At the Rāma-tīrtha on the Gomati, bathing wins the merit of a horse-sacrifice and sanctifies one’s race entire.
There also lies the sacred Śata-sāhasrikā. Bathing there, with restraint and regulated diet, one gains the fruit of bestowing a thousand kine.”
“Where Sarayū received her Lord,
The earth beheld Rāma ascend;
He who bathes where Rāma rose,
To heaven’s bright halls his soul shall wend.”
Pulastya said:
“Then, O king, one should journey to the unrivalled tīrtha called Bhṛtṛsthāna. Bathing there, a pilgrim gains the merit of the horse-sacrifice.
At the tīrtha of Koṭi, worshipping the war-god Kārtikeya, one earns the fruit of gifting a thousand kine, and great energy is born within.
From there, O scion of Kuru, one should proceed to Varanasi. Bathing in the Kapila-hrada and worshipping the lord whose emblem is the bull, one attains the merit of a Rājasūya sacrifice.
At Avimukta, beholding the God of gods himself, the pilgrim is cleansed at once of every sin, even the slaying of a Brahmana. Renouncing life there, liberation is secured without return.”
“At Avimukta shines the Lord,
Who frees the soul from sin and chain;
A single vision of His form,
Dissolves the weight of death and pain.”
Pulastya continued:
“At the rare tīrtha of Mārkaṇḍeya, where Gaṅgā and other streams unite, the pilgrim wins the merit of the Agniṣṭoma sacrifice, and delivers his whole race.
Sojourning at Gaya, with senses restrained and vow of Brahmacarya, one gains the fruit of a horse-sacrifice and rescues the lineage both past and future.
There stands the Akṣayavata, renowned through the three worlds. Whatever is offered there to the Pitṛs becomes inexhaustible, never consumed.
Bathing in the Mahānadi, offering oblations to gods and ancestors, one attains eternal realms and raises up his race.”
“Where grows the deathless Akṣayavata,
The offerings never fade away;
A son who feeds his sires at Gaya,
Uplifts them all to heaven’s sway.”
Pulastya said:
“Next should one journey to Brahmasara, adorned with Dharma’s woods. There Brahmā raised his sacrificial pillar. Walking round it, O king, a man gains the fruit of the Vājapeya sacrifice and ascends to Brahma’s realm.
Thence to Denuka, famed through the world. Staying one night, gifting sesame and kine, the soul is cleansed and rises to Soma’s region.
There, upon the mountain, once roamed the divine cow Kapilā with her calf. The hoof-marks remain even now. Bathing in those sacred prints washes away every sin.
At Gridhravata, consecrated to the trident-bearing Lord, the pilgrim smears his body with ash. A Brāhmaṇa gains the fruit of a twelve-year vow; others are freed from every sin.
Then to the mountains called Udyanta, filled with melodious sound, where the footprint of Savitri is seen. The Brāhmaṇa who recites his thrice-daily prayers there gains the merit of twelve years’ service.
At Yonidvāra, the dread gate of rebirth is closed. One who bathes there becomes free from the cycle of births.
He who stays at Gaya through both fortnights sanctifies his race for seven generations, past and future. Therefore men should desire sons, that one may perform the rites at Gaya, or celebrate the horse-sacrifice, or offer the sacred blue bull.”
“At Yonidvāra birth is stilled,
At Gaya sons redeem the line;
The Pitṛs wait by Akṣayavata,
Their joy unending, gift divine.”