novelraw Arc 5 - Tirth-Yatra Parva - Chapter 5 - Lomaśa’s guidance on tīrthayātrā
Arc 5 - Tirth-Yatra Parva - Chapter 5 - Lomaśa’s guidance on tīrthayātrā
Vaiśampāyana said:
Having consulted with his brothers and with the wise Nārada, King Yudhiṣṭhira, son of Dharma, turned to the priest Dhaumya, austere as the Grandsire himself, and spoke:
“O holy one, for the sake of divine weapons I have sent away Jishnu, Arjuna, that tiger among men whose long arms never tire and whose prowess none can withstand. That hero is devoted to me, equal in greatness to the exalted Vāsudeva. Indeed, I know them both—Kṛṣṇa and Arjuna—to be none other than Nara and Nārāyaṇa, Viṣṇu manifest in human form. Nārada himself has often said so. Knowing Arjuna’s power, I have sent him to the king of the celestials, to obtain weapons from Indra.”
He then reflected on their foes:
“Bhīṣma and Droṇa are Atirathas; Kṛpa and Aśvatthāman are invincible, versed in the Vedas and weapons of every kind. Karṇa too, fiery son of the Sūta, is mighty. His arrows blaze like tongues of fire, the slap of his hand resounds like crackling flame, and the dust of battle rises as its smoke. Urged on by Dhṛtarāṣṭra’s sons, he will consume my troops like straw in the fire of the world’s end.
But only Arjuna,
like a storm-cloud driven by Keśava the mighty wind,
armed with Gāṇḍīva, lightning of celestial weapons flashing,
and steeds white as cranes beneath,
can pour forth showers of arrows
to quench Karṇa’s fire.”
With a heavy heart, the king added:
“Alone, Vibhatsu is equal to them all. Without him, it is impossible to conquer such warriors. And we know: Arjuna never undertakes a task without fulfilling it. Yet until he returns, neither we nor Kṛṣṇa can rest in this forest. Kāmyaka brings no delight in his absence.
Therefore, O Dhaumya, speak of another woodland—sacred and fruitful, filled with hermitages, rivers, and lakes—where we may dwell until Arjuna returns, even as the chataka waits for the gathering clouds.”
Vaiśampāyana said:
Beholding the sons of Pāṇḍu sunk in anxiety, their hearts weighed with the absence of Arjuna, Dhaumya, the wise priest, resembling Bṛhaspati in counsel, spoke gently to comfort them:
“O bull of the Bharata race, O sinless king, hear me now as I describe to thee the holy regions, mountains, and tirthas sanctified by gods and sages. By hearing their names alone, thou gainest merit; by visiting them, that merit increaseth a hundredfold. Let me first speak of the sacred land to the east, honored by kings and royal sages.”
He raised his voice in reverence as he began to name the holy places:
“Naimiṣa, where the gods themselves delight,
Gomatī, beloved of celestial ṛṣis,
the sacrificial stake of the Sun,
and the hill of Gayā,
where the Brahma-sara shines like a jewel.”
Dhaumya explained that in Gayā, the gift of a blue bull or the rite of the horse-sacrifice redeems ten generations past and future. There too is Gayā-śīra, where the eternal banyan spreads its shade, and offerings made to the Pitṛs there endure for all time. The sacred Phalgu flows nearby, its waters praised in every age. Not far is the Kausikī, where Viśvāmitra attained the state of Brahmarṣi.
“In this land also doth the Gaṅgā flow,
where Bhagiratha offered countless sacrifices,
and where the confluence of Gaṅgā and Yamunā,
bright as the very navel of creation,
shines forth as holy Prayāga—
sin-destroying, world-purifying,
foremost among tirthas.”
Dhaumya then recounted other asylums and hills: the hermitage of Agastya, the Tapasa forest thronged with ascetics, Hiranyavinda on the Kalanjara hills, and the mountain Mahendra, hallowed by Rāma of the Bhṛgu line. There the grandsire Brahmā had once performed sacrifice, and there too the sacred Bhagiratha enters a lake, its banks thronged with the purified.
He spoke also of Matanga’s Kedāra, renowned across the earth, and the delightful hill Kundoda, rich in fruits and waters, where Nala once quenched his thirst. Not far lay Devavana, a forest radiant with sages, and the twin rivers Vāhudā and Nandā that crown the mountain’s crest.
Thus Dhaumya, wise among priests, spoke of the holy East, naming each tirtha with devotion, and at the end he said:
“O mighty king, these are the sanctuaries and rivers, the holy mountains and sacred woods of the eastern quarter. Listen now, if thou desirest, to the glories of the other three directions.”
Vaiśampāyana said:
Then Dhaumya, the wise, continued his holy account to the grieving sons of Pāṇḍu, saying:
“Listen, O Bharata, as I recount to thee the sanctuaries of the southern land, rich in forests, mountains, and rivers sanctified by gods and sages.
There lieth the sacred Godāvarī,
full to the brim with pure waters,
haunted by deer and birds,
graced with groves and hermitages.
There too are the rivers Venna and Bhīmarathī,
cleansers of sin and fear,
whose banks are adorned by ascetics,
whose currents bring peace to the heart.
In that region, O child of Dharma, floweth the Payoshṇī, the river of King Nṛga, delightful and holy, praised in hymns by Mārkaṇḍeya himself. In its tirtha of Varāha, the sacrificing king once poured libations, while Indra drank Soma in ecstasy and Brahmanas rejoiced in gifts.
“The waters of Payoshṇī,” said Dhaumya,
“whether lifted in vessels, flowing on earth,
or borne upon the wind,
wash away every sin until life’s very end.”
There too is Mahādeva’s image, established by the trident-bearing god, beholding which a mortal attains to Śiva’s own realm. So holy is Payoshṇī that, weighed against Gaṅgā and all other rivers, its merit surpasses them all.
On Mount Varuṇasrotas lies the forest of Māthara, filled with roots and fruits, bearing a sacrificial stake. To the north of Praveni, near the hermitage of Kaṇva, dwell countless ascetics in peace.
At Śūrpāraka stand the twin platforms of Jamadagni, Paśāna and Punaśchandra, radiant with sacrificial fire. And in that quarter lies Aśoka, a tirtha thick with groves of holy men. Among the Pāṇḍya lands shine the tirthas of Agastya and Varuṇa, and the hallowed Kumārī.
There flows the Tāmraparṇī,
where even the gods performed austerities,
seeking the highest salvation.
And there rests the lake of Gokarṇa,
celebrated in the three worlds,
cool, pure, and perilous to the impure of soul.
Nearby rises Deva-sabha, the mountain of Agastya’s disciple, rich with fruits, roots, and sacred grasses. The Vaidūrya mountain gleams with gems, bestowing great merit. Upon its slopes stands the hermitage of Agastya, abounding in life-sustaining waters and fruits.
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Thus spoke Dhaumya of the South, and then turned to the holy country of Suraṣṭra:
“On the sea-coast lieth Camasod-bheda, and Prabhāsa, beloved of the gods. There too is Piṇḍāraka, frequented by Brahmanas, a place of high merit. And there rises Ujjayanta, a mighty hill that grants swift success. Concerning it, the seer Nārada once recited an ancient verse:
‘By austerities performed on Ujjayanta,
thronged with beasts and birds,
a mortal becometh honored in heaven,
his fame shining like the sun.’
There also is Dvāravatī, blessed city, dwelling-place of Hari, slayer of Madhu, ancient among the gods, eternal virtue incarnate.
Govinda is the purest of the pure,
the righteous among the righteous,
the soul of all souls,
the Supreme Brahman, the Lord of all.
With lotus eyes He dwelleth there, inconceivable, eternal, the God of gods. Dvāravatī is radiant because He abideth within it, Hari who is the auspicious of the auspicious.”
Vaiśampāyana said:
And Dhaumya, continuing his sacred account, turned to the western lands, saying unto the sons of Pāṇḍu:
“O Bhārata, now hear of the holy places in the country of the Anarttas, where merit flows like the rivers themselves.
There courses westward the Narmadā,
garlanded with canes and flowering trees,
her banks fragrant with mango and priyangu,
her waters purifying like heaven’s stream.
All the tīrthas of the three worlds,
all the gods with the Grandsire at their head,
together with Siddhas, Ṛṣis, and Cāraṇas,
descend to bathe in her holy flood.
In that region once stood the hermitage of Viśravas; there Kuvera, lord of treasures, was born—he who roams with men as his vehicles. Upon the Vaidūrya peak, ever green with blossoming trees, is a lotus-filled tank, sanctified by the gods and Gandharvas.
O king, that mountain is like unto heaven itself, filled with wonders and visited by celestial sages. And there floweth the river Viśvāmitra, holy to the royal Ṛṣi of that name. It was upon her banks, O Yudhiṣṭhira, that Yayāti, son of Nahusha, when fallen from heaven, regained once more the eternal regions of the righteous.
There too lieth the lake Puṇya,
and the mountains Maināka and Asita,
abounding in fruits and roots,
retreats of ascetics crowned with tapas.
There are the hermitages of Kakṣasena and Chyāvana, famed across all lands. In that blessed place, men attain ascetic success even without fierce austerities.
Next is the region called Jāmbumārga,
haunted by deer and birds,
the refuge of sages
whose senses are mastered.
Beyond lie Ketumāla and Medhya, sanctified by holy men; and Gangādvāra, where Gaṅgā descendeth in majesty. There too are the woods of the Saindhavas, filled with ascetics devoted to sacrifice and prayer.
And there, O son of Dharma, is Puṣkara,
the tank of the Grandsire himself,
favourite abode of Vaikhanasas, Siddhas, and Ṛṣis,
resounding with the chants of sacrifice.
Of that tīrtha the Creator once declared:
“Even he who visits Puṣkara in imagination,
with soul made pure and mind intent,
is cleansed of every sin,
and rejoices in heaven eternal.”
Thus, O king, the western land is filled with merit, sanctified by sages and gods, granting to mortals the fruit of sacrifice and asceticism alike.”
Vaiśampāyana said:
And Dhaumya, the wise priest of the Pāṇḍavas, continued his holy discourse, speaking now of the tīrthas and sacred regions that lie to the north:
“O tiger among kings, listen with steady mind; for by hearing of these places, a man’s heart is purified and lifted to reverence.
In that quarter flows the holy Sarasvatī,
abounding in tīrthas, her banks gentle of descent,
her waters cleansing as truth itself,
worshipped by gods and ṛṣis alike.
There also runs the impetuous Yamunā, rushing towards the sea. Upon her banks lies the tīrtha called Plakṣāvataraṇa, where sages of old performed the Sarasvata sacrifice and bathed at its completion, winning endless merit.
In that northern land is Agniśiras,
blazing with sanctity and fame,
where Sahadeva of old performed a sacrifice,
and Indra himself sang his praise.
Upon the Yamunā, Sahadeva of the Lunar line worshipped the fire with gifts numbering in the hundred-thousands. There too the mighty king Bharata, son of Duṣyanta, performed five and thirty aśvamedha sacrifices.
There lieth the asylum of the ancient Sarabhanga, ever a refuge to Brahmanas, and the holy Drṣadvatī, ever pure and sanctified by the offerings of the Valikhilya ṛṣis.
The sacred groves of Nyagrodhakhya, Pāñcālya, Puṇyaka, Dalbhya and Dalbhyaghoṣa are famed across the three worlds, for there dwelt illustrious sages of Vedic lore. At Viśākhayūpa, the gods themselves once gathered with Varuṇa and Indra to practice austerities; hence that place shines with imperishable merit.
There is Palāśaka,
where Jamadagni the blessed performed sacrifice,
and rivers, in their embodied forms,
stood encircling him with their waters.
Even Agni himself, beholding that sacrifice, proclaimed:
“The rivers came unto Jamadagni,
bearing their streams like offerings of honey,
and by their gifts the Brahmanas were gladdened.”
In that land too is Gaṅgādvāra,
where the Ganges cleaves the mountain’s breast,
surrounded by Gandharvas and Yakṣas,
by Rākṣasas, Apsaras, hunters and Kinnaras.
Near lies the holy Kanakhala, equally revered by Brahmarṣis and Sanatkumāra.
There is the peak of Puru, sacred with the austerities of Bhr̥gu, and famed as the birthplace of Purūravas. Upon the heights of Bhr̥gutunga shines the hermitage of the mighty sage. And close by is the sacred Vadari, famed across the worlds, the chosen seat of Nārāyaṇa—he who is Past, Present, and Future, the Eternal Lord Viṣṇu, the Supreme Soul and source of all.
There at Vadari, the Gaṅgā’s waters once ran warm,
her banks shining with golden sands,
while gods and sages of blazing fortune
worshipped the Eternal Nārāyaṇa.
For wherever that Lord abides, there are all the tīrthas, all sanctities, and all sacrifices gathered into one. He is merit, he is the retreat, he is the sacrifice, he is the first and the foremost of beings, the refuge of all creatures. Learned men declare him to be the Supreme Brahman, the highest bliss, the indwelling Self of all.
Know without doubt, O son of Dharma, that Vadari, where the divine slayer of Madhu dwells, is the foremost of all tīrthas upon earth.
Thus have I spoken, O king, of the sacred tīrthas of the north—haunted by gods, Vasus, Sādhyas, Maruts, Aśvins, and illumined ṛṣis. Go with thy brothers, and with Brahmanas and ascetics by thy side, to these holy places. By journeying to them, thy heart shall be freed from grief, and thy spirit from all anxiety.”
Vaiśampāyana said:
While Dhaumya was yet speaking, there arrived at that holy spot the sage Lomaśa, resplendent with tapas and endowed with great energy. Yudhiṣṭhira, eldest son of Pāṇḍu, with his brothers and the assembled Brahmanas, rose to receive him. They seated themselves around the righteous ṛṣi, even as the immortals gather around Śakra in heaven. Having duly honoured him, the king enquired of the sage the cause of his coming and the purpose of his wandering.
The illustrious ascetic, well-pleased, replied in gentle tones that delighted the Pāṇḍavas:
“O son of Kuntī, roaming at will through all the worlds, I came to the celestial abode of Indra. There I beheld thy heroic brother, Jishnu, seated upon the same throne as Śakra himself, his left hand resting upon the bow, shining with immeasurable glory.
Beholding Partha thus exalted,
my heart was filled with wonder;
like the moon beside the sun he sat,
sharing the seat of the thousand-eyed king.
Then the lord of the celestials addressed me: ‘Go thou unto the sons of Pāṇḍu. At my behest, and at the desire of Pṛthā’s son, carry them this message.’
Therefore have I hastened hither, O son of Dharma, to see thee and thy brothers. Hear now what will bring thee joy.
Know, O king, that Arjuna hath obtained from Rudra the fierce and incomparable weapon called Brahmaśiras, born at the churning of Amṛta and won by Maheśvara through austerity. With it he received the mantras for hurling and withdrawing, the rites for expiation, and the power of revival. From Yama, from Varuṇa, from Kubera, and from Śakra himself, he hath gained celestial weapons of diverse kinds—Vajras, Dandas, and innumerable others. He hath also mastered the celestial arts of song, of music and dance, and the Gandharva Veda from the son of Viśvāvasu.
Thus armed with weapons and wisdom, thy brother dwelleth happily in heaven. And this, O son of Pāṇḍu, is the word of Indra unto thee:
‘Soon shall Arjuna return to thee,
bearing arms that none can resist,
having wrought a mighty work for the gods,
a deed no immortals could themselves achieve.
Until that hour, devote thyself with thy brothers to tapas.
For higher than all else is asceticism;
through it is gained the highest fruit,
through it the mightiest deeds are wrought.’
Indra further spake of Karṇa, the son of the Sun:
‘Well do I know his energy,
his prowess, his fiery ardour;
clad in impenetrable mail,
he stands like Rudra’s own son in battle.
Yet, know this truth, O king:
even a sixteenth part of Arjuna’s might
he cannot equal,
nor can his bow withstand Pṛthā’s son.
The fear of Karṇa that troubles thy heart
shall vanish when Savyasācin descends from heaven,
his arms radiant with the fire of gods.’
And Indra commanded me further: ‘When Yudhiṣṭhira speaks of pilgrimage to the tīrthas, let the sage Lomaśa himself be their guide. Whatever he declares concerning tapas and holy places, let it be accepted with reverence, and not otherwise.’
Thus have I spoken the words of Śakra, O son of Dharma.”
Lomaśa then spoke to the son of Dharma:
“O Yudhiṣṭhira, hear what Dhanañjaya, thy heroic brother, said unto me in heaven.
‘Bid my elder, the king, to dwell ever in the path of virtue,
for virtue is the root of prosperity.
He who is guarded by austerity,
by righteousness, and by the merit of tīrthas,
becomes unassailable,
even as the gods are through their yajñas.’
Arjuna further said: *‘Persuade my brothers to wander among the sacred tīrthas, for their sanctity bestows merit and strength. Under thy guidance, O sage, let them be secure. Protect them as Dadhīci once sheltered Indra, as Aṅgiras guarded the Sun. Along the way are rākṣasas, vast as mountain peaks. But with thee as their shield, no harm shall touch the sons of Kuntī.
This will be the third time, O sage, thou hast traversed the tīrthas. Do thou now lead my brothers also. For as Manu, Yayāti, and Bhagiratha once walked these holy paths, so should Yudhiṣṭhira, whose heart is steadfast in dharma. The crooked, the unlettered, the uncontrolled, gain no merit from such pilgrimage—but he, O king, is fit for release, even as the great kings of old.’
Thus spake Arjuna.”
Hearing these words, Yudhiṣṭhira, his heart overflowing with joy, replied with humility:
“O holy one, delight overmasters my tongue, and I cannot frame an answer worthy of thee. Who is more blessed than he whom Śakra remembers, who hath Lomaśa for guide, Arjuna for a brother, and is thought upon by Indra himself? My resolve is firm. Already had Dhaumya’s words moved me to this pilgrimage, and now thy counsel confirmeth it. At whatever hour thou appointest, we shall set forth.”
Vaiśampāyana continued:
Then the sage Lomaśa, beholding Yudhiṣṭhira’s determination, said: “O mighty king, be sparing of thy retinue. Travel lightly, and the journey shall be easier.”
The son of Dharma assented, saying:
“Let those mendicants, Brahmanas, and yogis who cannot endure hunger, thirst, toil, and the harshness of winter, remain behind. Let those who crave sweetmeats, meats, and elaborate cookery desist, for such men cannot endure the rigors of the path. As for the loyal citizens who have long followed me and whom I have sustained with stipends, let them return to Hastināpura. Dhṛtarāṣṭra will provide for them, and if he does not, the king of the Pañchālas will, for the sake of our welfare.”
Thus addressed, the citizens and Brahmanas, with sorrowful hearts, returned to Hastināpura. Dhṛtarāṣṭra, son of Ambikā, received them with honour and granted them allowances.
Meanwhile, Yudhiṣṭhira the just, with only a few Brahmanas by his side, remained for three nights in the forest of Kāmyaka, comforted by the presence of the sage Lomaśa.