srimahabharat - vanaparva (book 3) - chapters 71 to 90

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 

 

Book 3  ( Vana Parva)
Chapter 71

  1 bṛhadaśva uvāca
      tato vidarbhān saṃprāptaṃ sāyāhne satyavikramam
      ṛtuparṇaṃ janā rājñe bhīmāya pratyavedayan
  2 sa bhīmavacanād rājā kuṇḍinaṃ prāviśat puram
      nādayan rathaghoṣeṇa sarvāḥ sopadiśo daśa
  3 tatas taṃ rathanirghoṣaṃ nalāśvās tatra śuśruvuḥ
      śrutvā ca samahṛṣyanta pureva nalasaṃnidhau
  4 damayantī ca śuśrāva rathaghoṣaṃ nalasya tam
      yathā meghasya nadato gambhīraṃ jaladāgame
  5 nalena saṃgṛhīteṣu pureva nalavājiṣu
      sadṛśaṃ rathanirghoṣaṃ mene bhaimī tathā hayāḥ
  6 prāsādasthāś ca śikhinaḥ śālāsthāś caiva vāraṇāḥ
      hayāś ca śuśruvus tatra rathaghoṣaṃ mahīpateḥ
  7 te śrutvā rathanirghoṣaṃ vāraṇāḥ śikhinas tathā
      praṇedur unmukhā rājan meghodayam ivekṣya ha
  8 damayanty uvāca
      yathāsau rathanirghoṣaḥ pūrayann iva medinīm
      mama hlādayate ceto nala eṣa mahīpatiḥ
  9 adya candrābhavaktraṃ taṃ na paśyāmi nalaṃ yadi
      asaṃkhyeyaguṇaṃ vīraṃ vinaśiṣyāmy asaṃśayam
  10 yadi vai tasya vīrasya bāhvor nādyāham antaram
     praviśāmi sukhasparśaṃ vinaśiṣyāmy asaṃśayam
 11 yadi māṃ meghanirghoṣo nopagacchati naiṣadhaḥ
     adya cāmīkaraprakhyo vinaśiṣyāmy asaṃśayam
 12 yadi māṃ siṃhavikrānto mattavāraṇavāraṇaḥ
     nābhigacchati rājendro vinaśiṣyāmy asaṃśayam
 13 na smarāmy anṛtaṃ kiṃ cin na smarāmy anupākṛtam
     na ca paryuṣitaṃ vākyaṃ svaireṣv api mahātmanaḥ
 14 prabhuḥ kṣamāvān vīraś ca mṛdur dānto jitendriyaḥ
     raho'nīcānuvartī ca klībavan mama naiṣadhaḥ
 15 guṇāṃs tasya smarantyā me tatparāyā divāniśam
     hṛdayaṃ dīryata idaṃ śokāt priyavinākṛtam
 16 bṛhadaśva uvāca
     evaṃ vilapamānā sā naṣṭasaṃjñeva bhārata
     āruroha mahad veśma puṇyaślokadidṛṣkayā
 17 tato madhyamakakṣāyāṃ dadarśa ratham āsthitam
     ṛtuparṇaṃ mahīpālaṃ sahavārṣṇeyabāhukam
 18 tato 'vatīrya vārṣṇeyo bāhukaś ca rathottamāt
     hayāṃs tān avamucyātha sthāpayām āsatū ratham
 19 so 'vatīrya rathopasthād ṛtuparṇo narādhipaḥ
     upatasthe mahārāja bhīmaṃ bhīmaparākramam
 20 taṃ bhīmaḥ pratijagrāha pūjayā parayā tataḥ
     akasmāt sahasā prāptaṃ strīmantraṃ na sma vindati
 21 kiṃ kāryaṃ svāgataṃ te 'stu rājñā pṛṣṭaś ca bhārata
     nābhijajñe sa nṛpatir duhitrarthe samāgatam
 22 ṛtuparṇo 'pi rājā sa dhīmān satyaparākramaḥ
     rājānaṃ rājaputraṃ vā na sma paśyati kaṃ cana
     naiva svayaṃvarakathāṃ na ca viprasamāgamam
 23 tato vigaṇayan rājā manasā kosalādhipaḥ
     āgato 'smīty uvācainaṃ bhavantam abhivādakaḥ
 24 rājāpi ca smayan bhīmo manasābhivicintayat
     adhikaṃ yojanaśataṃ tasyāgamanakāraṇam
 25 grāmān bahūn atikramya nādhyagacchad yathātatham
     alpakāryaṃ vinirdiṣṭaṃ tasyāgamanakāraṇam
 26 naitad evaṃ sa nṛpatis taṃ satkṛtya vyasarjayat
     viśrāmyatām iti vadan klānto 'sīti punaḥ punaḥ
 27 sa satkṛtaḥ prahṛṣṭātmā prītaḥ prītena pārthivaḥ
     rājapreṣyair anugato diṣṭaṃ veśma samāviśat
 28 ṛtuparṇe gate rājan vārṣṇeyasahite nṛpe
     bāhuko ratham āsthāya rathaśālām upāgamat
 29 sa mocayitvā tān aśvān paricārya ca śāstrataḥ
     svayaṃ caitān samāśvāsya rathopastha upāviśat
 30 damayantī tu śokārtā dṛṣṭvā bhāṅgasvariṃ nṛpam
     sūtaputraṃ ca vārṣṇeyaṃ bāhukaṃ ca tathāvidham
 31 cintayām āsa vaidarbhī kasyaiṣa rathanisvanaḥ
     nalasyeva mahān āsīn na ca paśyāmi naiṣadham
 32 vārṣṇeyena bhaven nūnaṃ vidyā saivopaśikṣitā
     tenāsya rathanirghoṣo nalasyeva mahān abhūt
 33 āho svid ṛtuparṇo 'pi yathā rājā nalas tathā
     tato 'yaṃ rathanirghoṣo naiṣadhasyeva lakṣyate
 34 evaṃ vitarkayitvā tu damayantī viśāṃ pate
     dūtīṃ prasthāpayām āsa naiṣadhānveṣaṇe nṛpa

SECTION LXXI

"Vrihadaswa continued, 'Having heard the words of Sudeva king Rituparna, soothing Vahuka with gentle words, said, 'O Vahuka, thou art well-skilled in training and guiding horses. If it pleases thee, I intend to go to Damayanti's Swayamvara in course of a single day.' Thus addressed, O son of Kunti, by that king, Nala felt his heart to be bursting in grief. And the high-souled king seemed to burn in sorrow. And
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he thought within himself, 'Perhaps Damayanti in doing this is blinded by sorrow. Or, perhaps, she hath conceived this magnificent scheme for my sake. Alas, cruel is the deed that the innocent princess of Vidarbha intends to do, having been deceived by my sinful and low self of little sense. It is seen in the world that the nature of woman is inconstant. My offence also hath been great; perhaps she is acting so, because she hath no longer any love for me owing to my separation from her. Indeed, that girl of slender waist, afflicted with grief on my account and with despair, will not certainly do anything of the kind, when especially, she is the mother of offspring (by me). However whether this is true or false, I shall ascertain with certitude by going thither. I will, therefore, accomplish Rituparna's and my own purpose also.' Having resolved thus in his mind, Vahuka, with his heart in sorrow, spake unto king Rituparna, with joined hands, saying, 'O monarch, I bow to thy behest, and, O tiger among men, I will go to the city of the Vidarbhas in a single day. O king!' Then, O monarch, at the command of the royal son of Bhangasura, Vahuka went to the stables and began to examine the horses. And repeatedly urged by Rituparna to make haste, Vahuka after much scrutiny and careful deliberation, selected some steeds that were lean-fleshed, yet strong and capable of a long journey and endued with energy and strength of high breed and docility, free from inauspicious marks, with wide nostrils and swelling cheeks, free from faults as regards the ten hairy curls, born in (the country of) Sindhu, and fleet as the winds. And seeing those horses, the king said somewhat angrily, 'What is this, that thou wishest to do? Thou shouldst not jest with us. How can these horses of mine, weak in strength and breath, carry us? And how shall we be able to go this long way by help of these?' Vahuka replied, 'Each of these horses bears one curl on his forehead, two on his temples, four on his sides, four on his chest, and one on his back. Without doubt, these steeds will be able to go to the country of the Vidarbhas. If, O king, thou thinkest of choosing others, point them out and I shall yoke them for thee.' Rituparna rejoined, 'O Vahuka, thou art versed in the science of horses and art also skillful (in guiding them). Do thou speedily yoke those that thou thinkest to be able.' Thereupon the skillful Nala yoked upon the car four excellent steeds of good breed that were, besides, docile and fleet. And after the steeds had been yoked, the king without loss of time mounted upon the car, when those best of horses fell down upon the ground on their knees. Then, O king, that foremost of men, the blessed king Nala began to soothe horses endued with energy and strength. And raising them up with the reins and making the charioteer Varshneya sit on the car, he prepared to set out with great speed. And those best of steeds, duly urged by Vahuka, rose to the sky, confounding the occupant of the vehicle. And beholding those steeds gifted with the speed of the
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wind thus drawing the car, the blessed king of Ayodhaya was exceedingly amazed. And noticing the rattle of the car and also the management of the steeds, Varshneya reflected upon Vahuka's skill in guiding horses. And he thought, 'Is he Matali, the charioteer of the king of the celestials? I find the same magnificent indications in the heroic Vahuka. Or, hath Salihotra versed in the science of horses taken this human shape so beautiful? Or, is it king Nala the reducer of hostile towns that hath come here? Or, it may be that this Vahuka knoweth the science that Nala knoweth, for I perceive that the knowledge of Vahuka is equal to that of Nala. Further, Vahuka and Nala are of the same age. This one, again, may not be Nala of high prowess, but somebody of equal knowledge. Illustrious persons, however, walk this earth in disguise in consequence of misfortune, or agreeably to the ordinance of the scriptures. That this person is of unsightly appearance need not change my opinion; for Nala, I think, may even be despoiled of his personal features. In respect of age this one equals Nala. There is difference, however, in personal appearance. Vahuka, again is endued with every accomplishment. I think, therefore, he is Nala.' Having thus reasoned long in his mind, O mighty monarch, Varshneya, the (former) charioteer of the righteous Nala, became absorbed in thought. And that foremost of kings Rituparna, also, beholding the skill of Vahuka in equestrian science experienced great delight, along with his charioteer Varshneya. And thinking of Vahuka's application and ardour and the manner of his holding the reins, the king felt exceedingly glad.'"

Book 3
Chapter 72

 1 damayanty uvāca
      gaccha keśini jānīhi ka eṣa rathavāhakaḥ
      upaviṣṭo rathopasthe vikṛto hrasvabāhukaḥ
  2 abhyetya kuśalaṃ bhadre mṛdupūrvaṃ samāhitā
      pṛcchethāḥ puruṣaṃ hy enaṃ yathātattvam anindite
  3 atra me mahatī śaṅkā bhaved eṣa nalo nṛpaḥ
      tathā ca me manastuṣṭir hṛdayasya ca nirvṛtiḥ
  4 brūyāś cainaṃ kathānte tvaṃ parṇādavacanaṃ yathā
      prativākyaṃ ca suśroṇi budhyethās tvam anindite
  5 bṛhadaśva uvāca
      evaṃ samāhitā gatvā dūtī bāhukam abravīt
      damayanty api kalyāṇī prāsādasthānvavaikṣata
  6 svāgataṃ te manuṣyendra kuśalaṃ te bravīmy aham
      damayantyā vacaḥ sādhu nibodha puruṣarṣabha
  7 kadā vai prasthitā yūyaṃ kimartham iha cāgatāḥ
      tat tvaṃ brūhi yathānyāyaṃ vaidarbhī śrotum icchati
  8 bāhuka uvāca
      śrutaḥ svayaṃvaro rājñā kausalyena yaśasvinā
      dvitīyo damayantyā vai śvobhūta iti bhāmini
  9 śrutvā taṃ prasthito rājā śatayojanayāyibhiḥ
      hayair vātajavair mukhyair aham asya ca sārathiḥ
  10 keśiny uvāca
     atha yo 'sau tṛtīyo vaḥ sa kutaḥ kasya vā punaḥ
     tvaṃ ca kasya kathaṃ cedaṃ tvayi karma samāhitam
 11 bāhuka uvāca
     puṇyaślokasya vai sūto vārṣṇeya iti viśrutaḥ
     sa nale vidrute bhadre bhāṅgasvarim upasthitaḥ
 12 aham apy aśvakuśalaḥ sūdatve ca suniṣṭhitaḥ
     ṛtuparṇena sārathye bhojane ca vṛtaḥ svayam
 13 keśiny uvāca
     atha jānāti vārṣṇeyaḥ kva nu rājā nalo gataḥ
     kathaṃ cit tvayi vaitena kathitaṃ syāt tu bāhuka
 14 bāhuka uvāca
     ihaiva putrau nikṣipya nalasyāśubhakarmaṇaḥ
     gatas tato yathākāmaṃ naiṣa jānāti naiṣadham
 15 na cānyaḥ puruṣaḥ kaś cin nalaṃ vetti yaśasvini
     gūḍhaś carati loke 'smin naṣṭarūpo mahīpatiḥ
 16 ātmaiva hi nalaṃ vetti yā cāsya tadanantarā
     na hi vai tāni liṅgāni nalaṃ śaṃsanti karhi cit
 17 keśiny uvāca
     yo 'sāv ayodhyāṃ prathamaṃ gatavān brāhmaṇas tadā
 71 imāni nārīvākyāni kathayānaḥ punaḥ punaḥ
 18 kva nu tvaṃ kitava chittvā vastrārdhaṃ prasthito mama
     utsṛjya vipine suptām anuraktāṃ priyāṃ priya
 19 sā vai yathā samādiṣṭā tatrāste tvatpratīkṣiṇī
     dahyamānā divārātraṃ vastrārdhenābhisaṃvṛtā
 20 tasyā rudantyāḥ satataṃ tena duḥkhena pārthiva
     prasādaṃ kuru vai vīra prativākyaṃ prayaccha ca
 21 tasyās tatpriyam ākhyānaṃ prabravīhi mahāmate
     tad eva vākyaṃ vaidarbhī śrotum icchaty aninditā
 22 etac chrutvā prativacas tasya dattaṃ tvayā kila
     yat purā tat punas tvatto vaidarbhī śrotum icchati
 23 bṛhadaśva uvāca
     evam uktasya keśinyā nalasya kurunandana
     hṛdayaṃ vyathitaṃ cāsīd aśrupūrṇe ca locane
 24 sa nigṛhyātmano duḥkhaṃ dahyamāno mahīpatiḥ
     bāṣpasaṃdigdhayā vācā punar evedam abravīt
 25 vaiṣamyam api saṃprāptā gopāyanti kulastriyaḥ
     ātmānam ātmanā satyo jitasvargā na saṃśayaḥ
 26 rahitā bhartṛbhiś caiva na krudhyanti kadā cana
     prāṇāṃś cāritrakavacā dhārayantīha satstriyaḥ
 27 prāṇayātrāṃ pariprepsoḥ śakunair hṛtavāsasaḥ
     ādhibhir dahyamānasya śyāmā na kroddhum arhati
 28 satkṛtāsatkṛtā vāpi patiṃ dṛṣṭvā tathāgatam
     bhraṣṭarājyaṃ śriyā hīnaṃ kṣudhitaṃ vyasanāplutam
 29 evaṃ bruvāṇas tad vākyaṃ nalaḥ paramaduḥkhitaḥ
     na bāṣpam aśakat soḍhuṃ praruroda ca bhārata
 30 tataḥ sā keśinī gatvā damayantyai nyavedayat
     tat sarvaṃ kathitaṃ caiva vikāraṃ caiva tasya tam

SECTION LXXII

"Vrihadaswa said, 'Like a bird coursing through the sky, Nala soon crossed rivers and mountains, and woods and lakes. And while the car was coursing thus, that conqueror of hostile cities, the royal son of Bhangasura, saw his upper garment drop down on the ground. And at soon as his garment had dropped down the high-minded monarch, without loss of time, told Nala, 'I intend to recover it. O thou of profound intelligence, retain these steeds endued with exceeding swiftness until Varshneya bringeth back my garment.' Thereupon Nala replied unto him, 'The sheet is dropped down far away. We have travelled one yojana thence. Therefore, it is incapable of being recovered.' After Nala had addressed him thus, O king, the royal son of Bhangasura came upon a Vibhitaka tree with fruits in a forest. And seeing that tree, the king hastily said to Vahuka, 'O charioteer, do thou also behold my high proficiency in calculation. All men do not know everything. There is no
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one that is versed in every science of art. Knowledge in its entirety is not found in any one person, O Vahuka, the leaves and fruits of this tree that are lying on the ground respectively exceed those that are on it by one hundred and one. The two branches of the tree have fifty millions of leaves, and two thousand and ninety five fruits. Do thou examine these two branches and all their boughs.' Thereupon staying the car Vahuka addressed the king, saying, 'O crusher of foes, thou takest credit to thyself in a matter which is beyond my perception. But, O monarch, I will ascertain it by the direct evidence of my senses, by cutting down the Vibhitaka. O king, when I actually count, it will no longer be matter of speculation. Therefore, in thy presence, O monarch, I will hew down this Vibhitaka. I do not know whether it be not (as thou hast said). In thy presence, O ruler of men, I will count the fruits and leaves. Let Varshneya hold the reins of the horses for a while.' Unto the charioteer the king replied, 'There is no time to lose.' But Vahuka answered with humility, 'Stay thou a short space, or, if thou art in a hurry, go then, making Varshneya thy charioteer. The road lies direct and even.' And at this, O son of the Kuru race, soothing Vahuka, Rituparna said, 'O Vahuka, thou art the only charioteer, there is none other in this world. And, O thou versed in horse lore, it is through thy help that I expect to go to the Vidarbhas. I place myself in thy hands. It behoveth thee not to cause any obstacle. And, O Vahuka, whatever thy wish. I will grant it if taking me to the country of the Vidarbhas to-day, thou makest me see the sun rise.' At this, Vahuka answered him, saying, 'After having counted (the leaves and fruits of the) Vibhitaka, I shall proceed to Vidarbha, do thou agree to my words. Then the king reluctantly told him, 'Count. And on counting the leaves and fruits of a portion of this branch, thou wilt be satisfied of the truth of my assertion.' And thereupon Vahuka speedily alighted from the car, and felled that tree. And struck with amazement upon finding the fruits, after calculation, to be what the king had said, he addressed the king, saying, 'O monarch, this thy power is wonderful. I desire, O prince, to know the art by which thou hast ascertained all this.' And at this king, intent upon proceeding speedily, said unto Vahuka. 'Know that I am proficient at dice besides being versed in numbers. And Vahuka said unto him, 'Impart unto me this knowledge and, O bull among men, take from me my knowledge of horses.' And king Rituparna, having regard to the importance of the act that depended upon Vahuka's good-will, and tempted also by the horse-lore (that his charioteer possessed), said, 'So be it.' As solicited by thee, receive this science of dice from me, and, O Vahuka, let my equine science remain with thee in trust.' And saying this, Rituparna imparted unto Nala the science (he desired). And Nala upon becoming acquainted with the science of dice, Kali came out of his body, incessantly vomiting from his mouth the virulent poison of Karkotaka.
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And when Kali, afflicted (by Damayanti's curse) came out (of Nala's body), the fire of that curse also left Kali. Indeed, long had been the time for which the king had been afflicted by Kali, as if he were of unregenerate soul. And Kala the ruler of the Nishadhas, in wrath, was bent upon cursing Kali, when the latter, frightened, and trembling, said with joined hands, 'Control thy wrath, O king! I will render thee illustrious. Indrasena's mother had formerly cursed me in anger when she had been deserted by thee. Ever since that time undergoing sore affliction I resided in thee, O mighty monarch, O unconquered one, miserably and burning night and day with the venom of the prince of snakes. I seek thy protection. If thou dost not curse me who am affrighted and seek thy protection, then those men that will attentively recite thy history, shall be even free from fear on my account.' And thus addressed by Kali, king Nala controlled his wrath. And thereupon the frightened Kali speedily entered into the Vibhitaka tree. And while the Kali was conversing with Naishadha, he was invisible to others. And delivered from his afflictions, and having counted the fruits of that tree, the king, filled with great joy and of high energy, mounted on the car and proceeded with energy, urging those fleet horses. And from the touch of Kali the Vibhitaka tree from that hour fell into disrepute. And Nala, with a glad heart, began to urge those foremost of steeds which sprang into the air once and again like creatures endued with wings. And the illustrious monarch drove (the car) in the direction of the Vidarbhas. And after Nala had gone far away, Kali also returned to his abode. And abandoned by Kali, O king, that lord of earth, the royal Nala, became freed from calamity though he did not assume his native form.'"

Book 3
Chapter 73

 1 bṛhadaśva uvāca
      damayantī tu tac chrutvā bhṛśaṃ śokaparāyaṇā
      śaṅkamānā nalaṃ taṃ vai keśinīm idam abravīt
  2 gaccha keśini bhūyas tvaṃ parīkṣāṃ kuru bāhuke
      ābruvāṇā samīpasthā caritāny asya lakṣaya
  3 yadā ca kiṃ cit kuryāt sa kāraṇaṃ tatra bhāmini
      tatra saṃceṣṭamānasya saṃlakṣyaṃ te viceṣṭitam
  4 na cāsya pratibandhena deyo 'gnir api bhāmini
      yācate na jalaṃ deyaṃ samyag ātvaramāṇayā
  5 etat sarvaṃ samīkṣya tvaṃ caritaṃ me nivedaya
      yac cānyad api paśyethās tac cākhyeyaṃ tvayā mama
  6 damayantyaivam uktā sā jagāmāthāśu keśinī
      niśāmya ca hayajñasya liṅgāni punar āgamat
  7 sā tat sarvaṃ yathāvṛttaṃ damayantyai nyavedayat
      nimittaṃ yat tadā dṛṣṭaṃ bāhuke divyamānuṣam
  8 keśiny uvāca
      dṛḍhaṃ śucyupacāro 'sau na mayā mānuṣaḥ kva cit
      dṛṣṭapūrvaḥ śruto vāpi damayanti tathāvidhaḥ
  9 hrasvam āsādya saṃcāraṃ nāsau vinamate kva cit
      taṃ tu dṛṣṭvā yathāsaṅgam utsarpati yathāsukham
      saṃkaṭe 'py asya sumahad vivaraṃ jāyate 'dhikam
  10 ṛtuparṇasya cārthāya bhojanīyam anekaśaḥ
     preṣitaṃ tatra rājñā ca māṃsaṃ subahu pāśavam
 11 tasya prakṣālanārthāya kumbhas tatropakalpitaḥ
     sa tenāvekṣitaḥ kumbhaḥ pūrṇa evābhavat tadā
 12 tataḥ prakṣālanaṃ kṛtvā samadhiśritya bāhukaḥ
     tṛṇamuṣṭiṃ samādāya āvidhyainaṃ samādadhat
 13 atha prajvalitas tatra sahasā havyavāhanaḥ
     tad adbhutatamaṃ dṛṣṭvā vismitāham ihāgatā
 14 anyac ca tasmin sumahad āścaryaṃ lakṣitaṃ mayā
     yad agnim api saṃspṛśya naiva dahyaty asau śubhe
 15 chandena codakaṃ tasya vahaty āvarjitaṃ drutam
     atīva cānyat sumahad āścaryaṃ dṛṣṭavaty aham
 16 yat sa puṣpāṇy upādāya hastābhyāṃ mamṛde śanaiḥ
     mṛdyamānāni pāṇibhyāṃ tena puṣpāṇi tāny atha
 17 bhūya eva sugandhīni hṛṣitāni bhavanti ca
     etāny adbhutakalpāni dṛṣṭvāhaṃ drutam āgatā
 18 bṛhadaśva uvāca
     damayantī tu tac chrutvā puṇyaślokasya ceṣṭitam
     amanyata nalaṃ prāptaṃ karmaceṣṭābhisūcitam
 19 sā śaṅkamānā bhartāraṃ nalaṃ bāhukarūpiṇam
     keśinīṃ ślakṣṇayā vācā rudatī punar abravīt
 20 punar gaccha pramattasya bāhukasyopasaṃskṛtam
     mahānasāc chṛtaṃ māṃsaṃ samādāyaihi bhāmini
 21 sā gatvā bāhuke vyagre tan māṃsam apakṛṣya ca
     atyuṣṇam eva tvaritā tatkṣaṇaṃ priyakāriṇī
     damayantyai tataḥ prādāt keśinī kurunandana
 22 socitā nalasiddhasya māṃsasya bahuśaḥ purā
     prāśya matvā nalaṃ sūdaṃ prākrośad bhṛśaduḥkhitā
 23 vaiklavyaṃ ca paraṃ gatvā prakṣālya ca mukhaṃ tataḥ
     mithunaṃ preṣayām āsa keśinyā saha bhārata
 24 indrasenāṃ saha bhrātrā samabhijñāya bāhukaḥ
     abhidrutya tato rājapariṣvajyāṅkam ānayat
 25 bāhukas tu samāsādya sutau surasutopamau
     bhṛśaṃ duḥkhaparītātmā sasvaraṃ prarudoda ha
 26 naiṣadho darśayitvā tu vikāram asakṛt tadā
     utsṛjya sahasā putrau keśinīm idam abravīt
 27 idaṃ susadṛśaṃ bhadre mithunaṃ mama putrayoḥ
     tato dṛṣṭvaiva sahasā bāṣpam utsṛtavān aham
 28 bahuśaḥ saṃpatantīṃ tvāṃ janaḥ śaṅketa doṣataḥ
     vayaṃ ca deśātithayo gaccha bhadre namo 'su te

SECTION LXXIII

"Vrihadaswa said, 'After Rituparna of prowess incapable of being baffled had, in the evening, arrived at the city of the Vidarbhas, the people brought unto king Bhima the tidings (of his arrival). And at the invitation of Bhima, the king (of Ayodhya) entered the city of Kundina, filling with the rattle of his car all the ten points, direct and transverse, of the horizon. And the steeds of Nala that were in that city heard that sound, and hearing it they became delighted as they used to be in the presence of Nala himself. And Damayanti also heard the sound of that car driven by Nala, like the deep roar of the clouds in the rainy season. And Bhima and the steeds (of Nala) regarded the clatter of that car to be like that which they used to hear in days of yore when king Nala himself urged his own steeds. And the peacocks on the terraces, and the elephants in the stables, and the horses also, all heard the rattle of Rituparna's
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car. And hearing the sound, so like the roar of the clouds, the elephants and the peacocks, O king, began to utter their cries, facing that direction, and filled with delight such as they experience when they hear the actual roar of the clouds. And Damayanti said, 'Because the rattle of his car filling the whole earth, gladdens my heart, it must be King Nala (that has come). If I do not see Nala, of face bright as the moon, that hero with countless virtues, I shall certainly die. If I am not clasped today in that hero's thrilling embrace, I shall certainly cease to be. If Naishadha with voice deep as that of the clouds doth not come to me today, I shall enter into a pyre of golden brilliance. If that foremost of kings, powerful as a lion and gifted with the strength of an infuriated elephant, doth not present himself before me, I shall certainly cease to live. I do not remember a single untruth in him, or a single wrong done by him to others. Never hath he spoken an untruth even in jest. Oh, my Nala is exalted and forgiving and heroic and magnificent and superior to all other kings, and faithful to his marriage vow and like unto a eunuch in respect of other females. Night and day dwelling upon his perceptions, my heart, in absence of that dear one, is about to burst in grief.'
"Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the terrace (of her mansion) with the desire of seeing the righteous Nala. And in the yard of the central mansion she beheld king Rituparna on the car with Varshneya and Vahuka. And Varshneya and Vahuka, descending for that excellent vehicle, unyoked the steeds, and kept the vehicle itself in a proper place. And king Rituparna also, descending from the car, presented himself before king Bhima possessed of terrible prowess. And Bhima received him with great respect, for in the absence of a proper occasion, a great person cannot be had (as a guest). And honoured by Bhima, king Rituparna looked about him again and again, but saw no traces of the Swayamvara. And the ruler of the Vidarbhas, O Bharata, approaching Rituparna, said, 'Welcome! What is the occasion of this thy visit?' And king Bhima asked this without knowing that Rituparna had come to obtain the hand of his daughter. And king Rituparna, of unbaffled prowess and gifted with intelligence, saw that there were no other kings or princes. Nor did he hear any talk relating to the Swayamvara, nor saw any concourse of Brahmanas. And at this, the king of Kosala reflected a while and at length said, 'I have come here to pay my respects to thee.' And the king Bhima was struck with astonishment, and reflected upon the (probable) cause of Rituparna's coming, having passed over a hundred yojanas. And he reflected, 'That passing by other sovereigns, and leaving behind him innumerable countries, he should come simply to pay his respect to me is scarcely the reason of his arrival. What he assigneth to be the cause of his coming appeareth to be a trifle. However, I shall learn the true reason in the future.' And although king Bhima thought so, he did not dismiss Rituparna summarily, but said
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unto him again and again, 'Rest, thou art weary.' And honoured thus by the pleased Bhima, king Rituparna was satisfied, and with a delighted heart, he went to his appointed quarters followed by the servants of the royal household."
"Vrihadaswa continued, 'And, O king, after Rituparna had gone away with Varshneya, Vahuka took the car to the stables. And there freeing the steeds, and tending them according to rule, and soothing them himself, sat down on a side of the car. Meanwhile, the princess of Vidharva, Damayanti, afflicted with grief, having beheld the royal son of Bhangasura, and Varshneya of the Suta race, and also Vahuka in that guise, asked herself, 'Whose is this car-rattle? It was loud as that of Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya hath learnt the art from Nala, and it is for this the rattle of the car driven by him hath been even like that of Nala. Or, is Rituparna equally skilled with Nala so that the rattle of his car seemeth to be like that of Nala?' And reflecting thus, O monarch, the blessed and beauteous girl sent a female messenger in search of Nishada."

Book 3
Chapter 74

 1 bṛhadaśva uvāca
      sarvaṃ vikāraṃ dṛṣṭvā tu puṇyaślokasya dhīmataḥ
      āgatya keśinī kṣipraṃ damayantyai nyavedayat
  2 damayantī tato bhūyaḥ preṣayām āsa keśinīm
      mātuḥ sakāśaṃ duḥkhārtā nalaśaṅkāsamutsukā
  3 parīkṣito me bahuśo bāhuko nalaśaṅkayā
      rūpe me saṃśayas tv ekaḥ svayam icchāmi veditum
  4 sa vā praveśyatāṃ mātar māṃ vānujñātum arhasi
      viditaṃ vātha vājñātaṃ pitur me saṃvidhīyatām
  5 evam uktā tu vaidarbhyā sā devī bhīmam abravīt
      duhitus tam abhiprāyam anvajānāc ca pārthivaḥ
  6 sā vai pitrābhyanujñātā mātrā ca bharatarṣabha
      nalaṃ praveśayām āsa yatra tasyā pratiśrayaḥ
  7 taṃ tu dṛṣṭvā tathāyuktaṃ damayantī nalaṃ tadā
      tīvraśokasamāviṣṭā babhūva varavarṇinī
  8 tataḥ kāṣāyavasanā jaṭilā malapaṅkinī
      damayantī mahārāja bāhukaṃ vākyam abravīt
  9 dṛṣṭapūrvas tvayā kaś cid dharmajño nāma bāhuka
      suptām utsṛjya vipine gato yaḥ puruṣaḥ striyam
  10 anāgasaṃ priyāṃ bhāryāṃ vijane śramamohitām
     apahāya tu ko gacchet puṇyaślokam ṛte nalam
 11 kiṃ nu tasya mayā kāryam aparāddhaṃ mahīpateḥ
     yo mām utsṛjya vipine gatavān nidrayā hṛtām
 12 sākṣād devān apāhāya vṛto yaḥ sa mayā purā
     anuvratāṃ sābhikāmāṃ putriṇīṃ tyaktavān katham
 13 agnau pāṇigṛhītāṃ ca haṃsānāṃ vacane sthitām
     bhariṣyāmīti satyaṃ ca pratiśrutya kva tad gatam
 14 damayantyā bruvantyās tu sarvam etad ariṃdama
     śokajaṃ vāri netrābhyām asukhaṃ prāsravad bahu
 15 atīva kṛṣṇatārābhyāṃ raktāntābhyāṃ jalaṃ tu tat
     parisravan nalo dṛṣṭvā śokārta idam abravīt
 16 mama rājyaṃ pranaṣṭaṃ yan nāhaṃ tat kṛtavān svayam
     kalinā tat kṛtaṃ bhīru yac ca tvām aham atyajam
 17 tvayā tu dharmabhṛcchreṣṭhe śāpenābhihataḥ purā
     vanasthayā duḥkhitayā śocantyā māṃ vivāsasam
 18 sa maccharīre tvacchāpād dahyamāno 'vasat kaliḥ
     tvac chāpadagdhaḥ satataṃ so 'gnāv iva samāhitaḥ
 19 mama ca vyavasāyena tapasā caiva nirjitaḥ
     duḥkhasyāntena cānena bhavitavyaṃ hi nau śubhe
 20 vimucya māṃ gataḥ pāpaḥ sa tato 'ham ihāgataḥ
     tvadarthaṃ vipulaśroṇi na hi me 'nyat prayojanam
 21 kathaṃ nu nārī bhartāram anuraktam anuvratam
     utsṛjya varayed anyaṃ yathā tvaṃ bhīru karhi cit
 22 dūtāś caranti pṛthivīṃ kṛtsnāṃ nṛpatiśāsanāt
     bhaimī kila sma bhartāraṃ dvitīyaṃ varayiṣyati
 23 svairavṛttā yathākāmam anurūpam ivātmanāḥ
     śrutvaiva caivaṃ tvarito bhāṅgasvarir upasthitaḥ
 24 damayantī tu tac chrutvā nalasya paridevitam
     prāñjalir vepamānā ca bhītā vacanam abravīt

SECTION LXXIV

"Damayanti said, 'O Kesini, go thou and learn who that charioteer is that sitteth by the car, unsightly and possessed of short arms. O blessed one, O faultless one, approaching him, cautiously and with suit words, make thou the usual inquiries of courtesy and learn all particulars truly. Having regard to the feeling of satisfaction my mind experienceth, and the delight my heart feeleth, I am greatly afraid this one is king Nala himself. And, O faultless one, having inquired after his welfare, thou shalt speak unto him the words of Parnada. And, O beauteous one, understand the reply he may make thereto.' Thus instructed, that female messenger, going cautiously, while the blessed Damayanti watched from the terrace, addressed Vahuka in these words, 'O foremost of men, thou art welcome. I wish thee happiness. O bull among men, hear now the words of Damayanti. When did ye all set out, and with what object have ye come hither. Tell us truly, for the princess of Vidarbha wisheth to hear it.' Thus addressed, Vahuka answered, the illustrious king of Kosala had heard from a Brahmana that a second Swayamvara of Damayanti would take place. And hearing it, he hath come here, by the help of excellent steeds fleet as the wind and capable of going a hundred yojanas. I am his charioteer. Kesini then asked, 'Whence doth the third among you come, and whose (son) is he? And whose son art thou, and how hast thou come to do this work?' Thus questioned, Vahuka replied, 'He
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[paragraph continues] (of whom thou inquirest) was the charioteer of the virtuous Nala, and known to all by the name of Varshneya. After Nala had, O beauteous one, left his kingdom, he came to the son of Bhangasura. I am skilled in horse-lore, and have, therefore, been appointed as charioteer. Indeed, king Rituparna hath himself chosen me as his charioteer and cook.' At this Kesini rejoined, 'Perhaps Varshneya knoweth where king Nala hath gone, and O Vahuka, he may also have spoken to thee (about his master).' Vahuka then said, 'Having brought hither the children of Nala of excellent deeds, Varshneya went away whither he listed: He doth not know where Naishadha is. Nor, O illustrious one, doth anybody else know of Nala's whereabouts; for the king (in calamity) wandereth over the world in disguise and despoiled of (his native) beauty. Nala's self only knoweth Nala. Nala never discovereth his marks of identity anywhere.' Thus addressed, Kesini returned, 'The Brahmana that had before this gone to Ayodhya, had repeatedly said these words suitable to female lips, 'O beloved gambler, where hast thou gone cutting off half my piece of cloth, and deserting me, his dear and devoted wife asleep in the woods? And she herself, as commanded by him, waiteth expecting him clad in half a garment and burning day and night in grief. O king, O hero, do thou relent towards her that weepeth ceaselessly for that calamity and do thou give her an answer. O illustrious one, do thou speak the words agreeable to her for the blameless one panteth to hear them. Hearing these words of the Brahmana thou didst formerly give a reply! The princess of Vidarbha again wisheth to hear the words thou didst then say.'"
"Vrihadaswa continued, 'O son of the Kuru race, hearing these words of Kesini, Nala's heart was pained, and his eyes filled with tears. And repressing his sorrow, the king who was burning in grief, said again these words, in accents choked with tears: 'Chaste women, though overtaken by calamity, yet protect themselves, and thereby secure heaven. Women that are chaste, deserted by their lords, never become angry, but continue to live, cased in virtue's mail. Deserted by one fallen into calamity, bereft of sense, and despoiled of bliss, it behoveth her not to be angry. A virtuous lady should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is burning in misery. Whether treated well or ill she would never be angry, seeing her husband in that plight, despoiled of his kingdom, bereft of prosperity, oppressed with hunger, and overwhelmed with calamity.' And, O Bharata, while speaking thus, Nala oppressed with grief, could not restrain his tears, but began to weep. And thereupon Kesini went back to Damayanti, and acquainted her with everything about that conversation as well as that outburst of grief."

Book 3
Chapter 75

  1 damayanty uvāca
      na mām arhasi kalyāṇa pāpena pariśaṅkitum
      mayā hi devān utsṛjya vṛtas tvaṃ niṣadhādhipa
  2 tavābhigamanārthaṃ tu sarvato brāhmaṇā gatāḥ
      vākyāni mama gāthābhir gāyamānā diśo daśa
  3 tatas tvāṃ brāhmaṇo vidvān parṇādo nāma pārthiva
      abhyagacchat kosalāyām ṛtuparṇaniveśane
  4 tena vākye hṛte samyak prativākye tathāhṛte
      upāyo 'yaṃ mayā dṛṣṭo naiṣadhānayane tava
  5 tvām ṛte na hi loke 'nya ekāhnā pṛthivīpate
      samartho yojanaśataṃ gantum aśvair narādhipa
  6 tathā cemau mahīpāla bhaje 'haṃ caraṇau tava
      yathā nāsatkṛtaṃ kiṃ cin manasāpi carāmy aham
  7 ayaṃ carati loke 'smin bhūtasākṣī sadāgatiḥ
      eṣa muñcatu me prāṇān yadi pāpaṃ carāmy aham
  8 tathā carati tigmāṃśuḥ pareṇa bhuvanaṃ sadā
      sa vimuñcatu me prāṇān yadi pāpaṃ carāmy aham
  9 candramāḥ sarvabhūtānām antaś carati sākṣivat
      sa vimuñcatu me prāṇān yadi pāpaṃ carāmy aham
  10 ete devās trayaḥ kṛtsnaṃ trailokyaṃ dhārayanti vai
     vibruvantu yathāsatyam ete vādya tyajantu mām
 11 evam ukte tato vāyur antarikṣād abhāṣata
     naiṣā kṛtavatī pāpaṃ nalaṃ satyaṃ bravīmi te
 12 rājañ śīlanidhiḥ sphīto damayantyā surakṣitaḥ
     sākṣiṇo rakṣiṇaś cāsyā vayaṃ trīn parivatsarān
 13 upāyo vihitaś cāyaṃ tvadartham atulo 'nayā
     na hy ekāhnā śataṃ gantā tvadṛte 'nyaḥ pumān iha
 14 upapannā tvayā bhaimī tvaṃ ca bhaimyā mahīpate
     nātra śaṅkā tvayā kāryā saṃgaccha saha bhāryayā
 15 tathā bruvati vāyau tu puṣpavṛṣṭiḥ papāta ha
     devadundubhayo nedur vavau ca pavanaḥ śivaḥ
 16 tad adbhutatamaṃ dṛṣṭvā nalo rājātha bhārata
     damayantyāṃ viśaṅkāṃ tāṃ vyapākarṣad ariṃdama
 17 tatas tad vastram arajaḥ prāvṛṇod vasudhādhipaḥ
     saṃsmṛtya nāgarājānaṃ tato lebhe vapuḥ svakam
 18 svarūpiṇaṃ tu bhartāraṃ dṛṣṭvā bhīmasutā tadā
     prākrośad uccair āliṅgya puṇyaślokam aninditā
 19 bhaimīm api nalo rājā bhrājamāno yathā purā
     sasvaje svasutau cāpi yathāvat pratyanandata
 20 tataḥ svorasi vinyasya vaktraṃ tasya śubhānanā
     parītā tena duḥkhena niśaśvāsāyatekṣaṇā
 21 tathaiva maladigdhāṅgī pariṣvajya śucismitā
     suciraṃ puruṣavyāghraṃ tasthau sāśrupariplutā
 22 tataḥ sarvaṃ yathāvṛttaṃ damayantyā nalasya ca
     bhīmāyākathayat prītyā vaidarbhyā jananī nṛpa
 23 tato 'bravīn mahārājaḥ kṛtaśaucam ahaṃ nalam
     damayantyā sahopetaṃ kālyaṃ draṣṭā sukhoṣitam
 24 tatas tau sahitau rātriṃ kathayantau purātanam
     vane vicaritaṃ sarvam ūṣatur muditau nṛpa
 25 sa caturthe tato varṣe saṃgamya saha bhāryayā
     sarvakāmaiḥ susiddhārtho labdhavān paramāṃ mudam
 26 damayanty api bhartāram avāpyāpyāyitā bhṛśam
     ardhasaṃjātasasyeva toyaṃ prāpya vasuṃdharā
 27 saivaṃ sametya vyapanītatandrī; śāntajvarā harṣavivṛddhasattvā
     rarāja bhaimī samavāptakāmā; śītāṃśunā rātrir ivoditena

SECTION LXXV

"Vrihadaswa said, 'Hearing everything, Damayanti became oppressed with grief, and suspecting the person to be Nala, said unto Kesini, 'O Kesini, go thou again, and examine Vahuka, and staying in silence at his side mark thou his conduct. And, O beauteous one, whenever he happens to do anything skilful, do thou observe well his act while accomplishing it. And, O Kesini, whenever he may ask water or fire, with the view of offering him obstruction, thou shalt be in no hurry to give it. And marking everything about his behaviour, come thou and tell me. And whatever human or super-human thou seest in Vahuka, together with anything else, should all be reported unto me.' And thus addressed by Damayanti, Kesini went away, and having marked the conduct of that person versed in horse-lore, she came back. And she related unto Damayanti all that had happened, indeed, everything of human and superhuman that she had witnessed in Vahuka. And Kesini said, 'O Damayanti, a person of such control over the elements I have never before seen or heard of. Whenever he cometh to low passage, he never stoopeth down, but seeing him, the passage itself groweth in height so that he may pass through it easily. And at his approach, impassable narrow holes open wide. King Bhima had sent various kinds of meat--of diverse animals, for Rituparna's food. And many vessels had been placed there for washing the meat. And as he looked upon them, those vessels became filled (with water). And having washed the meat, as he set himself to cook, he took up a handful of grass and held it in the sun, when fire blazed up all on a sudden. Beholding this marvel, I have come hither amazed. Further, I have witnessed in him another great wonder. O beauteous one, he touched fire and was not burnt. And at his will, water falling floweth in a stream. And, I have witnessed another greater wonder still. He took up some flowers, began to press them slowly with his hands. And pressed by his hand, the flowers did not lose their original forms, but, on the contrary, became gayer and more odorous than before. Having beheld wonderful things I have come hither with speed.'"
"Vrihadaswa continued, 'Hearing of these acts of the virtuous Nala, and discovering him from his behaviour, Damayanti considered him as already recovered. And from these indications suspecting that Vahuka was her husband, Damayanti once more weepingly addressed Kesini in soft words, saying, 'O beauteous one, go thou once more, and bring from the kitchen without Vahuka's knowledge some meat that hath been boiled and dressed (by him).' Thus commanded, Kesini, ever bent on doing what was agreeable to Damayanti, went to Vahuka, and taking some
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hot meat came back without loss of time. And Kesini gave that meat, O son of the Kuru race, unto Damayanti. And Damayanti who had formerly often partaken of meat dressed by Nala, tasted the meat that was brought by her hand-maid. And she thereupon decided Vahuka to be Nala and wept aloud in grief of heart. And, O Bharata, overwhelmed with grief, and washing her face, she sent her two children with Kesini. And Vahuka, who was the king in disguise, recognising Indrasena with her brother, advanced hastily, and embracing them, took them up on his lap. And taking up his children like unto the children of the celestials, he began to weep aloud in sonorous accents, his heart oppressed with great sorrow. And after having repeatedly betrayed his agitation, Naishadha suddenly left children, and addressed Kesini, saying, 'O fair damsel, these twins are very like my own children. Beholding them unexpectedly, I shed tears. If thou comest to me frequently people may think evil, for we are guests from another land. Therefore. O blessed one, go at thy ease.'"

Book 3
Chapter 76

  1 bṛhadaśva uvāca
      atha tāṃ vyuṣito rātriṃ nalo rājā svalaṃkṛtaḥ
      vaidarbhyā sahitaḥ kālyaṃ dadarśa vasudhādhipam
  2 tato 'bhivādayām āsa prayataḥ śvaśuraṃ nalaḥ
      tasyānu damayantī ca vavande pitaraṃ śubhā
  3 taṃ bhīmaḥ pratijagrāha putravat parayā mudā
      yathārhaṃ pūjayitvā tu samāśvāsayata prabhuḥ
      nalena sahitāṃ tatra damayantīṃ pativratām
  4 tām arhaṇāṃ nalo rājā pratigṛhya yathāvidhi
      paricaryāṃ svakāṃ tasmai yathāvat pratyavedayat
  5 tato babhūva nagare sumahān harṣanisvanaḥ
      janasya saṃprahṛṣṭasya nalaṃ dṛṣṭvā tathāgatam
  6 aśobhayac ca nagaraṃ patākādhvajamālinam
      siktasaṃmṛṣṭapuṣpāḍhyā rājamārgāḥ kṛtās tadā
  7 dvāri dvāri ca paurāṇāṃ puṣpabhaṅgaḥ prakalpitaḥ
      arcitāni ca sarvāṇi devatāyatanāni ca
  8 ṛtuparṇo 'pi śuśrāva bāhukachadminaṃ nalam
      damayantyā samāyuktaṃ jahṛṣe ca narādhipaḥ
  9 tam ānāyya nalo rājā kṣamayām āsa pārthivam
      sa ca taṃ kṣamayām āsa hetubhir buddhisaṃmataḥ
  10 sa satkṛto mahīpālo naiṣadhaṃ vismayānvitaḥ
     diṣṭyā sameto dāraiḥ svair bhavān ity abhyanandata
 11 kac cit tu nāparādhaṃ te kṛtavān asmi naiṣadha
     ajñātavāsaṃ vasato madgṛhe niṣadhādhipa
 12 yadi vā buddhipūrvāṇi yady abuddhāni kāni cit
     mayā kṛtāny akāryāṇi tāni me kṣantum arhasi
 13 nala uvāca
     na me 'parādhaṃ kṛtavāṃs tvaṃ svalpam api pārthiva
     kṛte 'pi ca na me kopaḥ kṣantavyaṃ hi mayā tava
 14 pūrvaṃ hy asi sakhā me 'si saṃbandhī ca narādhipa
     ata ūrdhvaṃ tu bhūyas tvaṃ prītim āhartum arhasi
 15 sarvakāmaiḥ suvihitaḥ sukham asmy uṣitas tvayi
     na tathā svagṛhe rājan yathā tava gṛhe sadā
 16 idaṃ caiva hayajñānaṃ tvadīyaṃ mayi tiṣṭhati
     tad upākartum icchāmi manyase yadi pārthiva
 17 evam uktvā dadau vidyām ṛtuparṇāya naiṣadhaḥ
     sa ca tāṃ pratijagrāha vidhidṛṣṭena karmaṇā
 18 tato gṛhyāśvahṛdayaṃ tadā bhāṅgasvarir nṛpaḥ
     sūtam anyam upādāya yayau svapuram eva hi
 19 ṛtuparṇe pratigate nalo rājā viśāṃ pate
     nagare kuṇḍine kālaṃ nātidīrgham ivāvasat

SECTION LXXVI

"Vrihadaswa said, 'Beholding the agitation of the virtuous and wise Nala, Kesini returned unto Damayanti and related everything unto her. And thereupon Damayanti with a sorrowful heart and eager to behold Nala, again despatched Kesini to her mother, asking her to say on her behalf: Suspecting Vahuka to be Nala, I have tried him in various ways. My doubt now only relates to his appearance. I intend to examine him myself. O mother, either let him enter the palace, or give me permission to go to him. And arrange this with the knowledge of my father or without it. And thus addressed to Damayanti, that lady communicated unto Bhima the intention of his daughter, and upon learning it the king gave his consent. And, O bull of the Bharata race, having obtained the consent both of her father and mother, Damayanti caused Nala to be brought to her apartments. And as soon as he saw Damayanti unexpectedly, king Nala was overwhelmed with grief and sorrow, and bathed in tears. And that best of women, Damayanti, also, upon beholding king Nala in that condition, was sorely afflicted with grief. And, O monarch, herself clad in a piece of red cloth, and wearing matted locks, and covered with dirt and dust, Damayanti then addressed Vahuka, saying, 'O Vahuka, hast thou ever seen any person acquainted with duty, who hath gone away, deserting his sleeping wife in the forest? Who, except the virtuous Nala, could go away, deserting in the woods, his dear and unoffending wife overcome with fatigue? Of what offence was I guilty in the eyes of that monarch since my early youth that he should go
p. 158
away deserting me in the woods while asleep overcome with fatigue? Why should he whom I formerly chose in preference to the gods themselves abandon his ever-devoted and loving wife who had become the mother also of his children? Before the fire, and in presence also of the celestials, he had taken my hand, vowing, 'Verily I will be thine.' Oh, where was that vow when he deserted me. O represser of foes.' While Damayanti was saying all this, tears of sorrow began to flow plentifully from her eyes. And beholding her thus afflicted with grief, Nala also, shedding tears, black of those of the gazelle with extremities of reddish hue, said, 'O timid one, neither the loss of my kingdom nor my desertion of thee was my act. Both were due to Kali. And, O foremost of virtuous women, lamenting for me day and night, and overcome with sorrow, thou hadst in the woods cursed Kali, and so he began to dwell in my body, burning in consequence of thy curse. Indeed burning with thy curse, he lived within me like fire within fire. O blessed girl, that our sorrows might terminate, that wretch have I overcome by my observances and austerities. The sinful wretch hath already left me, and it is for this that I have come hither. My presence here, O fair lady, is for thy sake. I have no other object. But, O timid one, can any other woman, forsaking her loving and devoted husband, ever choose a second lord like thee? At the command of the king, messengers are ranging this entire earth, saying, 'Bhima's daughter will, of her own accord, choose a second husband worthy of her.' Immediately on hearing this, the son of Bhangasura hath arrived here.' Hearing these lamentations of Nala, Damayanti, frightened and trembling, said with joined hand, 'It behoveth thee not, O blessed one, to suspect any fault in me. O ruler of the Nishadhas, passing over the celestials themselves, I choose thee as my lord. It was to bring thee hither that the Brahmanas had gone out in all directions, even to all the sides of the horizon, singing my words, in the form of ballads. At last, O king, a learned Brahmana named Parnada had found thee in Kosala in the palace of Rituparna. When thou hadst returned a fit answer to those words of his, it was then, O Naishadha, that I devised this scheme to recover thee. Except thee, O lord of earth, there is no one in this world, who in one day can clear, O King, a hundred yojanas with horses. O monarch, touching thy feet I can swear truly that I have not, even in thought, committed any sin. May the all-witnessing Air that courseth through this world, take my life, if I have committed any sin. May the Sun that ever courseth through the sky take my life, if I have committed any sin. May the Moon, that dwelleth within every creature as a witness, take my life, if I have committed any sin. Let the three gods that sustain the triple worlds in their entirety, declare truly, or let them forsake me today.' And thus addressed by her, the Wind-god said from the sky, 'O Nala, I tell thee truly that she hath done no wrong. O king, Damayanti, well guarding the honour of thy family, hath enhanced it. Of this we are the witnesses, as we have been her protectors for these
p. 159
three years. It is for thy sky that she hath devised this unrivalled scheme, for, except thee, none on earth is capable of travelling in a single day a hundred yojanas. O monarch, thou hast obtained Bhima's daughter, and she hath also obtained thee. Thou needst not entertain any suspicion but be united with thy partner.' And after the Wind-god had said this, a floral shower fell there and the celestial kettle-drum began to play, and auspicious breezes began to blow. And beholding those wonders, O Bharata, king Nala, the represser of foes, cast away all his doubts in respect of Damayanti. And then that lord of earth, remembering the king of serpents, wore that pure garment and regained his native form. And beholding her righteous lord in his own form, Bhima's daughter of faultless limbs embraced him, and began to weep aloud. And king Nala also embraced Bhima's daughter devoted to him, as before, and also his children, and experienced great delight. And burying her face in his bosom, the beauteous Damayanti of large eyes began to sigh heavily, remembering her griefs. And overwhelmed with sorrow, that tiger among men stood for some time, clasping the dust-covered Damayanti of sweet smiles. And, O king, the queen-mother then, with a glad heart, told Bhima all that had passed between Nala and Damayanti. And the mighty monarch answered, 'Let Nala pass this day in peace, to-morrow I shall see him after his bath and prayers, with Damayanti by his side.' And, O king, they passed that night pleasantly, in relating to each other the past incidents of their life in the forest. And with hearts filled with joy, the princess of Vidarbha and Nala began to pass their days in the palace of king Bhima, intent upon making each other happy. And it was in the fourth year (after the loss of his kingdom) that Nala was re-united with his wife, and all his desires gratified, once more experienced the highest bliss. And Damayanti rejoiced exceedingly in having recovered her lord even as fields of tender plants on receiving a shower. And Bhima's daughter, thus recovering her lord, obtained her wish, and blazed forth in beauty, her weariness gone, her anxieties dispelled and herself swelling with joy, ever like a night that is lit by the bright disc of the moon!"

Book 3
Chapter 77

 1 bṛhadaśva uvāca
      sa māsam uṣya kaunteya bhīmam āmantrya naiṣadhaḥ
      purād alpaparīvāro jagāma niṣadhān prati
  2 rathenaikena śubhreṇa dantibhiḥ pariṣoḍaśaiḥ
      pañcāśadbhir hayaiś caiva ṣaṭśataiś ca padātibhiḥ
  3 sa kampayann iva mahīṃ tvaramāṇo mahīpatiḥ
      praviveśātisaṃrabdhas tarasaiva mahāmanāḥ
  4 tataḥ puṣkaram āsādya vīrasenasuto nalaḥ
      uvāca dīvyāva punar bahu vittaṃ mayārjitam
  5 damayantī ca yac cānyan mayā vasu samarjitam
      eṣa vai mama saṃnyāsas tava rājyaṃ tu puṣkara
  6 punaḥ pravartatāṃ dyūtam iti me niścitā matiḥ
      ekapāṇena bhadraṃ te prāṇayoś ca paṇāvahe
  7 jitvā parasvam āhṛtya rājyaṃ vā yadi vā vasu
      pratipāṇaḥ pradātavyaḥ paraṃ hi dhanam ucyate
  8 na ced vāñchasi tad dyūtaṃ yuddhadyūtaṃ pravartatām
      dvairathenāstu vai śāntis tava vā mama vā nṛpa
  9 vaṃśabhojyam idaṃ rājyaṃ mārgitavyaṃ yathā tathā
      yena tenāpy upāyena vṛddhānām iti śāsanam
  10 dvayor ekatare buddhiḥ kriyatām adya puṣkara
     kaitavenākṣavatyāṃ vā yuddhe vā namyatāṃ dhanuḥ
 11 naiṣadhenaivam uktas tu puṣkaraḥ prahasann iva
     dhruvam ātmajayaṃ matvā pratyāha pṛthivīpatim
 12 diṣṭyā tvayārjitaṃ vittaṃ pratipāṇāya naiṣadha
     diṣṭyā ca duṣkṛtaṃ karma damayantyāḥ kṣayaṃ gatam
     diṣṭyā ca dhriyase rājan sadāro 'rinibarhaṇa
 13 dhanenānena vaidarbhī jitena samalaṃkṛtā
     mām upasthāsyati vyaktaṃ divi śakram ivāpsarāḥ
 14 nityaśo hi smarāmi tvāṃ pratīkṣāmi ca naiṣadha
     devane ca mama prītir na bhavaty asuhṛdgaṇaiḥ
 15 jitvā tv adya varārohāṃ damayantīm aninditām
     kṛtakṛtyo bhaviṣyāmi sā hi me nityaśo hṛdi
 16 śrutvā tu tasya tā vāco bahvabaddhapralāpinaḥ
     iyeṣa sa śiraś chettuṃ khaḍgena kupito nalaḥ
 17 smayaṃs tu roṣatāmrākṣas tam uvāca tato nṛpaḥ
     paṇāvaḥ kiṃ vyāharase jitvā vai vyāhariṣyasi
 18 tataḥ prāvartata dyūtaṃ puṣkarasya nalasya ca
     ekapāṇena bhadraṃ te nalena sa parājitaḥ
     sa ratnakośanicayaḥ prāṇena paṇito 'pi ca
 19 jitvā ca puṣkaraṃ rājā prahasann idam abravīt
     mama sarvam idaṃ rājyam avyagraṃ hatakaṇṭakam
 20 vaidarbhī na tvayā śakyā rājāpasada vīkṣitum
     tasyās tvaṃ saparīvāro mūḍha dāsatvam āgataḥ
 21 na tat tvayā kṛtaṃ karma yenāhaṃ nirjitaḥ purā
     kalinā tat kṛtaṃ karma tvaṃ tu mūḍha na budhyase
     nāhaṃ parakṛtaṃ doṣaṃ tvayy ādhāsye kathaṃ cana
 22 yathāsukhaṃ tvaṃ jīvasva prāṇān abhyutsṛjāmi te
     tathaiva ca mama prītis tvayi vīra na saṃśayaḥ
 23 saubhrātraṃ caiva me tvatto na kadā cit prahāsyati
     puṣkara tvaṃ hi me bhrātā saṃjīvasva śataṃ samāḥ
 24 evaṃ nalaḥ sāntvayitvā bhrātaraṃ satyavikramaḥ
     svapuraṃ preṣayām āsa pariṣvajya punaḥ punaḥ
 25 sāntvito naiṣadhenaivaṃ puṣkaraḥ pratyuvāca tam
     puṇyaślokaṃ tadā rājann abhivādya kṛtāñjaliḥ
 26 kīrtir astu tavākṣayyā jīva varṣāyutaṃ sukhī
     yo me vitarasi prāṇān adhiṣṭhānaṃ ca pārthiva
 27 sa tathā satkṛto rājñā māsam uṣya tadā nṛpaḥ
     prayayau svapuraṃ hṛṣṭaḥ puṣkaraḥ svajanāvṛtaḥ
 28 mahatyā senayā rājan vinītaiḥ paricārikaiḥ
     bhrājamāna ivādityo vapuṣā puruṣarṣabha
 29 prasthāpya puṣkaraṃ rājā vittavantam anāmayam
     praviveśa puraṃ śrīmān atyartham upaśobhitam
     praviśya sāntvayām āsa paurāṃś ca niṣadhādhipaḥ

SECTION LXXVII

"Vrihadaswa said, 'Having passed that night, king Nala decked in ornaments and with Damayanti by his side, presented himself in due time before the king. And Nala saluted his father-in-law with becoming humility and after him the fair Damayanti paid her respects to her father. And the exalted Bhima, with great joy, received him as a son, and honouring him duly along with his devoted wife, comforted them in proper
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words. And duly accepting the homage rendered unto him, king Nala offered his father-in-law his services as became him. And seeing Nala arrived, the citizens were in great joy. And there arose in the city a loud uproar of delight. And the citizens decorated the city with flags and standards and garlands of flowers. And the streets were watered and decked in floral wreaths and other ornaments. And at their gates citizens piled flowers, and their temples and shrines were all adorned with flowers. And Rituparna heard that Vahuka had already been united with Damayanti. And the king was glad to hear of all this. And calling unto him king Nala, he asked his forgiveness. And the intelligent Nala also asked Rituparna's forgiveness, showing diverse reasons. And that foremost of speakers versed in the truth, king Rituparna, after being thus honoured by Nala, said, with a countenance expressive of wonder, these words unto the ruler of the Nishadhas. 'By good fortune it is that regaining the company of thy own wife, thou hast obtained happiness. O Naishadha, while dwelling in disguise at my house, I hope I did not wrong thee in any way, O lord of the earth! If knowingly I have done thee any wrong, it behoveth thee to forgive me.' Hearing this, Nala replied, 'Thou hast not, O monarch, done me ever so little an injury. And if thou hast, it hath not awakened my ire, for surely thou shouldst be forgiven by me. Thou wert formerly my friend, and, O ruler of men, thou art also related to me. Henceforth I shall find greater delight in thee. O king, with all my desires gratified, I lived happily in thy abode, in fact more happily there than in my own house. This thy horse-lore is in my keeping. If thou wishest, O king, I will make it over to thee.' Saying this, Naishadha gave unto Rituparna that science and the latter took it with the ordained rites. And, O monarch, the royal son of Bhangasura, having obtained the mysteries of equestrian science and having given unto the ruler of the Naishadhas the mysteries of dice, went to his own city, employing another person for his charioteer. And, O king, after Rituparna had gone, king Nala did not stay long in the city of Kundina!'"

Book 3
Chapter 78

1 bṛhadaśva uvāca
      praśānte tu pure hṛṣṭe saṃpravṛtte mahotsave
      mahatyā senayā rājā damayantīm upānayat
  2 damayantīm api pitā satkṛtya paravīrahā
      prasthāpayad ameyātmā bhīmo bhīmaparākramaḥ
  3 āgatāyāṃ tu vaidarbhyāṃ saputrāyāṃ nalo nṛpaḥ
      vartayām āsa mudito devarāḍ iva nandane
  4 tathā prakāśatāṃ yāto jambūdvīpe 'tha rājasu
      punaḥ sve cāvasad rājye pratyāhṛtya mahāyaśāḥ
  5 īje ca vividhair yajñair vidhivat svāptadakṣiṇaiḥ
      tathā tvam api rājendra sasuhṛd vakṣyase 'cirāt
  6 duḥkham etādṛśaṃ prāpto nalaḥ parapuraṃjayaḥ
      devanena naraśreṣṭha sabhāryo bharatarṣabha
  7 ekākinaiva sumahan nalena pṛthivīpate
      duḥkham āsāditaṃ ghoraṃ prāptaś cābhyudayaḥ punaḥ
  8 tvaṃ punar bhrātṛsahitaḥ kṛṣṇayā caiva pāṇḍava
      ramase 'smin mahāraṇye dharmam evānucintayan
  9 brāhmaṇaiś ca mahābhāgair vedavedāṅgapāragaiḥ
      nityam anvāsyase rājaṃs tatra kā paridevanā
  10 itihāsam imaṃ cāpi kalināśanam ucyate
     śakyam āśvāsituṃ śrutvā tvadvidhena viśāṃ pate
 11 asthiratvaṃ ca saṃcintya puruṣārthasya nityadā
     tasyāye ca vyaye caiva samāśvasihi mā śucaḥ
 12 ye cedaṃ kathayiṣyanti nalasya caritaṃ mahat
     śroṣyanti cāpy abhīkṣṇaṃ vai nālakṣmīs tān bhajiṣyati
     arthās tasyopapatsyante dhanyatāṃ ca gamiṣyati
 13 itihāsam imaṃ śrutvā purāṇaṃ śaśvad uttamam
     putrān pautrān paśūṃś caiva vetsyate nṛṣu cāgryatām
     arogaḥ prītimāṃś caiva bhaviṣyati na saṃśayaḥ
 14 bhayaṃ paśyasi yac ca tvam āhvayiṣyati māṃ punaḥ
     akṣajña iti tat te 'haṃ nāśayiṣyāmi pārthiva
 15 vedākṣahṛdayaṃ kṛtsnam ahaṃ satyaparākrama
     upapadyasva kaunteya prasanno 'haṃ bravīmi te
 16 vaiśaṃpāyana uvāca
     tato hṛṣṭamanā rājā bṛhadaśvam uvāca ha
     bhagavann akṣahṛdayaṃ jñātum icchāmi tattvataḥ
 17 tato 'kṣahṛdayaṃ prādāt pāṇḍavāya mahātmane
     dattvā cāśvaśiro 'gacchad upaspraṣṭuṃ mahātapaḥ
 18 bṛhadaśve gate pārtham aśrauṣīt savyasācinam
     vartamānaṃ tapasy ugre vāyubhakṣaṃ manīṣiṇam
 19 brāhmaṇebhyas tapasvibhyaḥ saṃpatadbhyas tatas tataḥ
     tīrthaśailavarebhyaś ca sametebhyo dṛḍhavrataḥ
 20 iti pārtho mahābāhur durāpaṃ tapa āsthitaḥ
     na tathā dṛṣṭapūrvo 'nyaḥ kaś cid ugratapā iti
 21 yathā dhanaṃjayaḥ pārthas tapasvī niyatavrataḥ
     munir ekacaraḥ śrīmān dharmo vigrahavān iva
 22 taṃ śrutvā pāṇḍavo rājaṃs tapyamānaṃ mahāvane
     anvaśocata kaunteyaḥ priyaṃ vai bhrātaraṃ jayam
 23 dahyamānena tu hṛdā śaraṇārthī mahāvane
     brāhmaṇān vividhajñānān paryapṛcchad yudhiṣṭhiraḥ

SECTION LXXVIII

"Vrihadaswa said, 'O son of Kunti, the ruler of the Nishadhas having dwelt there for a month, set out from that city with Bhima's permission and accompanied by only a few (followers) for the country of the Nishadhas. With a single car white in hue, sixteen elephants, fifty horses, and six hundred infantry, that illustrious king, causing the earth itself to tremble, entered (the country of the Nishadhas) without loss of a moment and swelling with rage. And the mighty son of Virasena, approaching his
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brothers Pushkara said unto him, 'We will play again, for I have earned vast wealth. Let Damayanti and all else that I have be my stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin again. This is my certain determination. Blessed be thou, let us stake all we have along with our lives. Having won over and acquired another's wealth or kingdom, it is a high duty, says the ordinance, to stake it when the owner demands. Or, if thou dost not relish play with dice, let the play with weapons begin. O king, let me or thyself have peace by a single combat. That this ancestral kingdom should, under all circumstances and by any means, be recovered, there is the authority of sages for holding. And, O Pushkara, choose thou one of these two things--gambling with dice or bending the bow in battle!' Thus addressed by Nishadha, Pushkara, sure of his own success, laughingly answered that monarch, saying, 'O Naishadha, it is by good fortune that thou hast earned wealth again to stake. It is by good fortune also that Damayanti's ill-luck hath at last come to an end. And O king, it is by good fortune that thou art still alive with thy wife, O thou of mighty arms! It is evident that Damayanti, adorned with this wealth of thine that I will win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha, I daily recollect thee and am even waiting for thee, since I derive no pleasure from gambling with those that are not connected with me by blood. Winning over to-day the beauteous Damayanti of faultless features, I shall regard myself fortunate, indeed, since she it is that hath ever dwelt in my heart.' Hearing these words of that incoherent braggart, Nala in anger desired to cut off his head with a scimitar. With a smile, however, though his eyes were red in anger, king Nala said, 'Let us play. Why do you speak so now? Having vanquished me, you can say anything you like.' Then the play commenced between Pushkara and Nala. And blessed be Nala who at a single throw won his wealth and treasures back along with the life of his brother that also had been staked. And the king, having won, smilingly said unto Pushkara, 'This whole kingdom without a thorn in its side is now undisturbedly mine. And, O worst of kings, thou canst not now even look at the princess of Vidarbha. With all thy family, thou art now, O fool, reduced to the position of her slave. But my former defeat at thy hands was not due to any act of thine. Thou knowest it not, O fool, that it was Kali who did it all. I shall not, therefore, impute to thee the faults of others. Live happily as thou choosest, I grant thee thy life. I also grant thee thy portion (in the paternal kingdom) along with all necessaries. And, O hero, without doubt, my affection towards thee is now the same as before. My fraternal love also for thee will never know any diminution. O Pushkara, thou art my brother, live thou for a hundred years!'"
"And Nala of unbaffled prowess, having comforted his brother thus gave him permission to go to his own town, having embraced him repeatedly. And Pushkara himself, thus comforted by the ruler of the
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[paragraph continues] Nishadhas saluted that righteous king, and addressed him, O monarch, saying these words with joined hands, 'Let thy fame be immortal and live thou happily for ten thousand years, thou who grantest me, O king, both life and refuge. And entertained by the king, Pushkara dwelt there for a month and then went to his own town accompanied by large force and many obedient servants and his own kindred, his heart filled with joy. And that bull among men all the while blazed forth in beauty of person like a second Sun. And the blessed ruler of the Nishadhas, having established Pushkara and made him wealthy and freed him from troubles, entered his richly decorated palace. And the ruler of the Nishadhas, having entered his palace, comforted the citizens. And all the citizens and the subjects from the country horripilated in joy. And the people headed by the officers of state said with joined hands, 'O king, we are truly glad to-day throughout the city and the country. We have obtained to-day our ruler, like the gods their chief of a hundred sacrifice!'"

Book 3
Chapter 79

 1 [j]
      bhagavan kāmyakāt pārthe gate me prapitā mahe
      pāṇḍavāḥ kim akurvanta tam ṛte savyasācinam
  2 sa hi teṣāṃ maheṣvāso gatir āsīd anīkajit
      ādityānāṃ yathā viṣṇus tathaiva pratibhāti me
  3 tenendra samavīryeṇa saṃgrāmeṣv anivartinā
      vinā bhūtā vane vīrāḥ katham āsan pitā mahāḥ
  4 [v]
      gate tu kāmyakāt tāta pāṇḍave savyasācini
      babhūvuḥ kauraveyās te duḥkhaśokaparāyaṇāḥ
  5 ākṣipta sūtrā maṇayaś chinnapakṣā iva dvijāḥ
      aprīta manasaḥ sarve babhūvur atha pāṇḍavāḥ
  6 vanaṃ ca tad abhūt tena hīnam akliṣṭakarmaṇā
      kuvereṇa yathā hīnaṃ vanaṃ caitrarathaṃ tathā
  7 tam ṛte puruṣavyāghraṃ pāṇḍavā janamejaya
      mudam aprāpnuvanto vai kāmyake nyavasaṃs tadā
  8 brāhmaṇārthe parākrāntāḥ śuddhair bāṇair mahārathāḥ
      nighnanto bharataśreṣṭha medhyān bahuvidhān mṛgān
  9 nityaṃ hi puruṣavyāghrā vanyāhāram ariṃdamāḥ
      viprasṛtya samāhṛtya brāhmaṇebhyo nyavedayan
  10 evaṃ te nyavasaṃs tatra sotkaṇṭhāḥ puruṣarṣabhāḥ
     ahṛṣṭa manasaḥ sarve gate rājan dhanaṃjaye
 11 atha viproṣitaṃ vīraṃ pāñcālī madhyamaṃ patim
     smarantī pāṇḍavaśreṣṭham idaṃ vacanam abravīt
 12 yo 'rjunenārjunas tulyo dvibāhur bahu bāhunā
     tam ṛte pāṇḍavaśreṣṭhaṃ vanaṃ na pratibhāti me
     śūnyām iva ca paśyāmi tatra tatra mahīm imām
 13 bahvāścaryam idaṃ cāpi vanaṃ kusumitadrumam
     na tathā ramaṇīyaṃ me tam ṛte savyasācinam
 14 nīlāmbudasamaprakhyaṃ mattamātaṅgavikramam
     tam ṛte puṇḍarīkākṣaṃ kāmyakaṃ nātibhāti me
 15 yasya sma dhanuṣo ghoṣaḥ śrūyate 'śaninisvanaḥ
     na labhe śarma taṃ rājan smarantī savyasācinam
 16 tathā lālapyamānāṃ tāṃ niśamya paravīrahā
     bhīmaseno mahārāja draupadīm idam abravīt
 17 manaḥ prītikaraṃ bhadre yad bravīṣi sumadhyame
     tan me prīṇāti hṛdayam amṛtaprāśanopamam
 18 yasya dīrghau samau pīnau bhujau parighasaṃnibhau
     maurvī kṛtakiṇau vṛttau khaḍgāyudha gadādharau
 19 niṣkāṅgadakṛtāpīḍau pañcaśīrṣāv ivoragau
     tam ṛte puruṣavyāghraṃ naṣṭasūryam idaṃ vanam
 20 yam āśritya mahābāhuṃ pāñcālāḥ kuravas tathā
     surāṇām api yattānāṃ pṛtanāsu na bibhyati
 21 yasya bāhū samāśritya vayaṃ sarve mahātmanāḥ
     manyāmahe jitān ājau parān prāptāṃ ca medinīm
 22 tam ṛte phalgunaṃ vīraṃ na labhe kāmyake dhṛtim
     śūnyām iva ca paśyāmi tatra tatra mahīm imām
 23 [nakula]
     ya udīcīṃ diśaṃ gatvā jitvā yudhi mahābalān
     gandharvamukhyāñ śataśo hayāṁl lebhe sa vāsaviḥ
 24 rājaṃs tittiri kalmāṣāñ śrīmān anilaraṃhasaḥ
     prādād bhrātre priyaḥ premnā rājasūye mahākratau
 25 tam ṛte bhīmadhanvānaṃ bhīmād avarajaṃ vane
     kāmaye kāmyake vāsaṃ nedānīm amaropamam
 26 [sahadeva]
     yo dhanāni ca kanyāś ca yudhi jitvā mahārathān
     ājahāra purā rājñe rājasūye mahākratau
 27 yaḥ sametān mṛdhe jitvā yādavān amitadyutiḥ
     subhadrām ājahāraiko vāsudevasya saṃmate
 28 tasya jiṣṇor bṛsīṃ dṛṣṭvā śūnyām upaniveśane
     hṛdayaṃ me mahārāja na śāmyati kadā cana
 29 vanād asmād vivāsaṃ tu rocaye 'ham ariṃdama
     na hi nas tam ṛte vīraṃ ramaṇīyam idaṃ vanam

SECTION LXXIX

"Vrihadaswa said, 'After the festivities had commenced in the city that was full of joy and without anxiety of any kind, the king with a large force brought Damayanti (from her father's home). And her father, too, that slayer of hostile heroes, Bhima of terrible prowess and immeasurable soul, sent his daughter, having honoured her duly. And upon the arrival of the princess of Vidarbha accompanied by her son and daughter, king Nala began to pass his days in joy like the chief of the celestials in the gardens of Nandana. And the king of undying fame, having regained his kingdom and becoming illustrious among monarchs of the island of Jamvu, began once more to rule it. And he duly performed numerous sacrifices with abundant gifts to Brahmanas. O great king, thou also wilt with thy kindred and relatives, so blaze forth in effulgence soon. For, O foremost of men, it was thus that subjugator of hostile cities, king Nala, had fallen into distress along with his wife, in consequence, O bull of Bharata race of dice. And, O lord of the earth, Nala suffered such dire woe all alone and recovered his prosperity, whereas thou, O son of Pandu, with heart fixed on virtue, art sporting in joy in this great forest, accompanied by thy brothers and Krishna. When thou art also, O monarch, mixing daily with blessed Brahmanas versed in the Vedas and their branches, thou hast little cause for sorrow. This history, besides, of the Naga Karkotaka, of Damayanti, of Nala and of that royal sage Rituparna, is destructive of evil. And, O thou of unfading glory, this history, destructive of the influence of Kali, is capable, O king, of comforting persons
p. 163
like thee when they listen to it. And reflecting upon the uncertainty (of success) of human exertion, it behoveth thee not to joy or grieve at prosperity or adversity. Having listened to this history, be comforted, O king, and yield not to grief. It behoveth thee not, O great king, to pine under calamity. Indeed, men of self-possession, reflecting upon the caprice of destiny and the fruitlessness of exertion, never suffer themselves to be depressed. They that will repeatedly recite this noble history of Nala, and that will hear it recited, will never be touched by adversity. He that listeneth to this old and excellent history hath all his purposes crowned with success and, without doubt, obtaineth fame, besides sons and grandsons and animals, a high position among men, and health, and joy. And, O king, the fear also that thou entertainest, viz., (Some one skilled in dice will summon me), I will for once dispel. O thou of invincible prowess, I know the science of dice in its entirety. I am gratified with thee; take this lore, O son of Kunti, I will tell unto thee.'"
Vaisampayana continued, "King Yudhishthira then, with a glad heart, said unto Vrihadaswa, 'O illustrious one, I desire to learn the science of dice from thee.' The Rishi then gave his dice-lore unto the high-souled son of Pandu, and having given it unto him, that great ascetic went to the sacred waters of Hayasirsha for a bath.
"And after Vrihadaswa had gone away, Yudhishthira of firm vows heard from Brahmanas and ascetics that came to him from various directions and from places of pilgrimage and mountains and forests that Arjuna of high intelligence and capable of drawing the bow with his left hand, was still engaged in the austerest of ascetic penances, living upon air alone. And he heard that the mighty-armed Partha was engaged in such fierce asceticism that none else before him had ever been engaged in such penances. And Dhananjaya, the son of Pritha, engaged in ascetic austerities with regulated vows and fixed mind and observing the vow of perfect silence, was, he heard, like the blazing god of justice himself in his embodied form. And, O king, (Yudhishthira) the son of Pandu hearing that his dear brother Jaya, the son of Kunti, was engaged in such asceticism in the great forest, began to grieve for him. And with a heart burning in grief, the eldest son of Pandu, seeking consolation in that mighty forest held converse with the Brahmanas possessed of various knowledge who were living with him there."

Book 3
Chapter 80

1 [v]
      dhanaṃjayotsukās te tu vane tasmin mahārathāḥ
      nyavasanta mahābhāgā draupadyā saha pāṇḍavāḥ
  2 athāpaśyan mahātmānaṃ devarṣiṃ tatra nāradam
      dīpyamānaṃ śriyā brāhmyā dīptāgnisamatejasam
  3 sa taiḥ parivṛtaḥ śrīmān bhrātṛbhiḥ kurusattamaḥ
      vibabhāv atidīptaujo devair iva śatakratuḥ
  4 yathā ca vedān sāvitrī yājñasenī tathā satī
      na jahau dharmataḥ pārthān merum arkaprabhā yathā
  5 pratigṛhya tu tāṃ pūjāṃ nārado bhagavān ṛṣiḥ
      āśvāsayad dharmasutaṃ yuktarūpam ivānagha
  6 uvāca ca mahātmānaṃ dharmarājaṃ yudhiṣṭhiram
      brūhi dharmabhṛtāṃ śreṣṭha kenārthaḥ kiṃ dadāmi te
  7 atha dharmasuto rājā praṇamya bhrātṛbhiḥ saha
      uvāca prāñjalir vākyaṃ nāradaṃ deva saṃmitam
  8 tvayi tuṣṭe mahābhāga sarvalokābhipūjite
      kṛtam ity eva manye 'haṃ prasādāt tava suvrata
  9 yadi tv aham anugrāhyo bhrātṛbhiḥ sahito 'nagha
      saṃdehaṃ me muniśreṣṭha hṛdisthaṃ chettum arhasi
  10 pradakṣiṇaṃ yaḥ kurute pṛthivīṃ tīrthatatparaḥ
     kiṃ phalaṃ tasya kārtsnyena tad brahman vaktum arhasi
 11 [n]
     śṛṇu rājann avahito yathā bhīṣmeṇa bhārata
     pulastyasya sakāśād vai sarvam etad upaśrutam
 12 purā bhāgīrathī tīre bhīṣmo dharmabhṛtāṃ varaḥ
     pitryaṃ vrataṃ samāsthāya nyavasan munivat tadā
 13 śubhe deśe mahārāja puṇye devarṣisevite
     gaṅgā dvāre mahātejo devagandharvasevite
 14 sa pitṝṃs tarpayām āsa devāṃś ca paramadyutiḥ
     ṛṣīṃś ca toṣayām āsa vidhidṛṣṭena karmaṇā
 15 kasya cit tv atha kālasya japann eva mahātapāḥ
     dadarśādbhutasaṃkāśaṃ pulastyam ṛṣisattamam
 16 sa taṃ dṛṣṭvogra tapasaṃ dīpyamānam iva śriyā
     praharṣam atulaṃ lebhe vismayaṃ ca paraṃ yayau
 17 upasthitaṃ mahārāja pūjayām āsa bhārata
     bhīṣmo dharmabhṛtāṃ śreṣṭho vidhidṛṣṭena karmaṇā
 18 śirasā cārghyam ādāya śuciḥ prayata mānasaḥ
     nāma saṃkīrtayām āsa tasmin brahmarṣisattame
 19 bhīṣmo 'ham asmi bhadraṃ te dāso 'smi tava suvrata
     tava saṃdarśanād eva mukto 'haṃ sarvakilbiṣaiḥ
 20 evam uktvā mahārāja bhīṣmo dharmabhṛtāṃ varaḥ
     vāgyataḥ prāñjalir bhūtvā tūṣṇīm āsīd yudhiṣṭhira
 21 taṃ dṛṣṭvā niyamenātha svādhyāyāmnāya karśitam
     bhīṣmaṃ kuru kulaśreṣṭhaṃ muniḥ prītamanābhavat
 22 [pulastya]
     anena tava dharmajña praśrayeṇa damena ca
     satyena ca mahābhāga tuṣṭo 'smi tava sarvaśaḥ
 23 yasyedṛśas te dharmo 'yaṃ pitṛbhaktyāśrito 'nagha
     tena paśyasi māṃ putra prītiś cāpi mama tvayi
 24 amoghadarśī bhīṣmāhaṃ brūhi kiṃ karavāṇi te
     yad vakṣyasi kuruśreṣṭha tasya dātāsmi te 'nagha
 25 [bh]
     prīte tvayi mahābhāga sarvalokābhipūjite
     kṛtam ity eva manye 'haṃ yad ahaṃ dṛṣṭavān prabhum
 26 yadi tv aham anugrāhyas tava dharmabhṛtāṃ vara
     vakṣyāmi hṛtsthaṃ saṃdehaṃ tan me tvaṃ vaktum arhasi
 27 asti me bhagavan kaś cit tīrthebhyo dharmasaṃśayaḥ
     tam ahaṃ śrotum icchāmi pṛthak saṃkīrtitaṃ tvayā
 28 pradakṣiṇaṃ yaḥ pṛthivīṃ karoty amitavikrama
     kiṃ phalaṃ tasya viprarṣe tan me brūhi tapodhana
 29 [p]
     hanta te 'haṃ pravakṣyāmi yad ṛṣīṇāṃ parāyaṇam
     tad ekāgramanās tāta śṛṇu tīrtheṣu yat phalam
 30 yasya hastau ca pādau ca manaś caiva susaṃyatam
     vidyā tapaś ca kīrtiś ca sa tīrthaphalam aśnute
 31 pratigrahād upāvṛttaḥ saṃtuṣṭo niyataḥ śuciḥ
     ahaṃ kāranivṛttiś ca sa tīrthaphalam aśnute
 32 akalkako nirārambho laghv āhāro jitendriyaḥ
     vimuktaḥ sarvadoṣair yaḥ sa tīrthaphalam aśnute
 33 akrodhanaś ca rājendra satyaśīlo dṛḍhavrataḥ
     ātmopamaś ca bhūteṣu sa tīrthaphalam aśnute
 34 ṛṣibhiḥ kratavaḥ proktā vedeṣv iha yathākramam
     phalaṃ caiva yathātattvaṃ pretya ceha ca sarvaśaḥ
 35 na te śakyā daridreṇa yajñāḥ prāptuṃ mahīpate
     bahūpakaraṇā yajñā nānā saṃbhāravistarāḥ
 36 prāpyante pārthivair ete samṛddhair vā naraiḥ kva cit
     nārthāny ūnopakaraṇair ekātmabhir asaṃhataiḥ
 37 yo daridrair api vidhiḥ śakyaḥ prāptuṃ nareśvara
     tulyo yajñaphalaiḥ puṇyais taṃ nibodha yudhāṃ vara
 38 ṛṣīṇāṃ paramaṃ guhyam idaṃ bharatasattama
     tīrthābhigamanaṃ puṇyaṃ yajñair api viśiṣyate
 39 anupoṣya trirātrāṇi tīrthāny anabhigamya ca
     adattvā kāñcanaṃ gāś ca daridro nāma jāyate
 40 agniṣṭomādibhir yajñair iṣṭvā vipuladakṣiṇaiḥ
     na tat phalam avāpnoti tīrthābhigamanena yat
 41 nṛloke devadevasya tīrthaṃ trailokyaviśrutam
     puṣkaraṃ nāma vikhyātaṃ mahābhāgaḥ samāviśet
 42 daśakoṭisahasrāṇi tīrthānāṃ vai mahīpate
     sāṃnidhyaṃ puṣkare yeṣāṃ trisaṃdhyaṃ kurunandana
 43 ādityā vasavo rudrāḥ sādhyāś ca sa marudgaṇāḥ
     gandharvāpsarasaś caiva nityaṃ saṃnihitā vibho
 44 yatra devās tapas taptvā daityā brahmarṣayas tathā
     divyayogā mahārāja puṇyena mahatānvitāḥ
 45 manasāpy abhikāmasya puṣkarāṇi manasvinaḥ
     pūyante sarvapāpāni nākapṛṣṭhe ca pūjyate
 46 tasmiṃs tīrthe mahābhāga nityam eva pitā mahaḥ
     uvāsa paramaprīto devadānava saṃmmataḥ
 47 puṣkareṣu mahābhāga devāḥ sarṣipurogamāḥ
     siddhiṃ samabhisaṃprāptāḥ puṇyena mahatānvitāḥ
 48 tatrābhiṣekaṃ yaḥ kuryāt pitṛdevārcane rataḥ
     aśvamedhaṃ daśaguṇaṃ pravadanti manīṣiṇaḥ
 49 apy ekaṃ bhojayed vipraṃ puṣkarāraṇyam āśritaḥ
     tenāsau karmaṇā bhīṣma pretya ceha ca modate
 50 śākamūlaphalair vāpi yena vartayate svayam
     tad vai dadyād brāhmaṇāya śraddhāvān anasūyakaḥ
     tenaiva prāpnuyāt prājño hayamedha phalaṃ naraḥ
 51 brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdro vā rājasattama
     na viyoniṃ vrajanty ete snātās tīrthe mahātmanaḥ
 52 kārtikyāṃ tu viśeṣeṇa yo 'bhigaccheta puṣkaram
     phalaṃ tatrākṣayaṃ tasya vardhate bharatarṣabha
 53 sāyaṃprātaḥ smared yas tu puṣkarāṇi kṛtāñjaliḥ
     upaspṛṣṭaṃ bhavet tena sarvatīrtheṣu bhārata
     prāpnuyāc ca naro lokān brahmaṇaḥ sadane 'kṣayān
 54 janmaprabhṛti yat pāpaṃ striyo vā puruṣasya vā
     puṣkare snātamātrasya sarvam eva praṇaśyati
 55 yathā surāṇāṃ sarveṣām ādis tu madhusūdanaḥ
     tathaiva puṣkaraṃ rājaṃs tīrthānām ādir ucyate
 56 uṣya dvādaśa varṣāṇi puṣkare niyataḥ śuciḥ
     kratūn sarvān avāpnoti brahmalokaṃ ca gacchati
 57 yas tu varṣaśataṃ pūrṇam agnihotram upāsate
     kārtikīṃ vā vased ekāṃ puṣkare samam eva tat
 58 puṣkaraṃ puṣkaraṃ gantuṃ duṣkaraṃ puṣkare tapaḥ
     duṣkaraṃ puṣkare dānaṃ vastuṃ caiva suduṣkaram
 59 uṣya dvādaśa rātraṃ tu niyato niyatāśanaḥ
     pradakṣiṇam upāvṛtto jambū mārgaṃ samāviśet
 60 jambū mārgaṃ samāviśya devarṣipitṛsevitam
     aśvamedham avāpnoti viṣṇulokaṃ ca gacchati
 61 tatroṣya rajanīḥ pañca ṣaṣṭha kālakṣamī naraḥ
     na durgatim avāpnoti siddhiṃ prāpnoti cottamām
 62 jambū mārgād upāvṛtto gacchet taṇḍulikāśramam
     na durgatim avāpnoti svargaloke ca pūjyate
 63 agasya sara āsādya pitṛdevārcane rataḥ
     trirātropoṣito rājann agniṣṭoma phalaṃ labhet
 64 śākavṛttiḥ phalair vāpi kaumāraṃ vindate padam
     kaṇvāśramaṃ samāsādya śrījuṣṭaṃ lokapūjitam
 65 dharmāraṇyaṃ hi tat puṇyam ādyaṃ ca bharatarṣabha
     yatra praviṣṭamātro vai pāpebhyo vipramucyate
 66 arcayitvā pitṝn devān niyato niyatāśanaḥ
     sarvakāmasamṛddhasya yajñasya phalam aśnute
 67 pradakṣiṇaṃ tataḥ kṛtvā yayāti patanaṃ vrajet
     hayamedhasya yajñasya phalaṃ prāpnoti tatra vai
 68 mahākālaṃ tato gacchen niyato niyatāśanaḥ
     koṭitīrtham upaspṛśya hayamedha phalaṃ labhet
 69 tato gaccheta dharmajña puṇyasthānam umāpateḥ
     nāmnā bhadra vaṭaṃ nāma triṣu lokeṣu viśrutam
 70 tatrābhigamya ceśānaṃ gosahasraphalaṃ labhet
     mahādeva prasādāc ca gāṇapatyam avāpnuyāt
 71 narmadām atha cāsādya nadīṃ trailokyaviśrutām
     tarpayitvā pitṝn devān agniṣṭoma phalaṃ labhet
 72 dakṣiṇaṃ sindhum āsādya brahma cārī jitendriyaḥ
     agniṣṭomam avāpnoti vimānaṃ cādhirohati
 73 carmaṇvatīṃ samāsādya niyato niyatāśanaḥ
     ranti devābhyanujñāto agniṣṭoma phalaṃ labhet
 74 tato gaccheta dharmajña himavatsutam arbudam
     pṛthivyāṃ yatra vai chidraṃ pūrvam āsīd yudhiṣṭhira
 75 tatrāśramo vasiṣṭhasya triṣu lokeṣu viśrutaḥ
     tatroṣya rajanīm ekāṃ gosahasraphalaṃ labhet
 76 piṅgā tīrtham upaspṛśya brahma cārī jitendriyaḥ
     kapilānāṃ naravyāghra śatasya phalam aśnute
 77 tato gaccheta dharmajña prabhāsaṃ lokaviśrutam
     yatra saṃnihito nityaṃ svayam eva hutāśanaḥ
     devatānāṃ mukhaṃ vīra analo 'nilasārathiḥ
 78 tasmiṃs tīrthavare snātvā śuciḥ prayata mānasaḥ
     agniṣṭomātirātrābhyāṃ phalaṃ prāpnoti mānavaḥ
 79 tato gatvā sarasvatyāḥ sāgarasya ca saṃgame
     gosahasraphalaṃ prāpya svargaloke mahīyate
     dīpyamāno 'gnivan nityaṃ prabhayā bharatarṣabha
 80 trirātram uṣitas tatra tarpayet pitṛdevatāḥ
     prabhāsate yathā somo aśvamedhaṃ ca vindati
 81 varadānaṃ tato gacchet tīrthaṃ bharatasattama
     viṣṇor durvāsasā yatra varo datto yudhiṣṭhira
 82 varadāne naraḥ snātvā gosahasraphalaṃ labhet
     tato dvāravatīṃ gacchen niyato niyatāśanaḥ
     piṇḍārake naraḥ snātvā labhed bahusuvarṇakam
 83 tasmiṃs tīrthe mahābhāga padmalakṣaṇalakṣitāḥ
     adyāpi mudrā dṛśyante tad adbhutam ariṃdama
 84 triśūlāṅkāni padmāni dṛśyante kurunandana
     mahādevasya sāṃnidhyaṃ tatraiva bharatarṣabha
 85 sāgarasya ca sindhoś ca saṃgamaṃ prāpya bhārata
     tīrthe salilarājasya snātvā prayata mānasaḥ
 86 tarpayitvā pitṝn devān ṛṣīṃś ca bharatarṣabha
     prāpnoti vāruṇaṃ lokaṃ dīpyamānaḥ svatejasā
 87 śaṅkukarṇeśvaraṃ devam arcayitvā yudhiṣṭhira
     aśvamedhaṃ daśaguṇaṃ pravadanti manīṣiṇaḥ
 88 pradakṣiṇam upāvṛtya gaccheta bharatarṣabha
     tīrthaṃ kuru varaśreṣṭha triṣu lokeṣu viśrutam
     dṛmīti nāmnā vikhyātaṃ sarvapāpapramocanam
 89 yatra brahmādayo devā upāsante maheśvaram
     tatra snātvārcayitvā ca rudraṃ devagaṇair vṛtam
     janmaprabhṛti pāpāni kṛtāni nudate naraḥ
 90 dṛmī cātra naraśreṣṭha sarvadevair abhiṣṭutā
     tatra snātvā naravyāghra hayamedham avāpnuyāt
 91 jitvā yatra mahāprājña viṣṇunā prabha viṣṇunā
     purā śaucaṃ kṛtaṃ rājan hatvā daivatakaṇṭakān
 92 tato gaccheta dharmajña vasor dhārām abhiṣṭutām
     gamanād eva tasyāṃ hi hayamedham avāpnuyāt
 93 snātvā kuru varaśreṣṭha prayatātmā tu mānavaḥ
     tarpya devān pitṝṃś caiva viṣṇuloke mahīyate
 94 tīrthaṃ cātra paraṃ puṇyaṃ vasūnāṃ bharatarṣabha
     tatra snātvā ca pītvā ca vasūnāṃ saṃmato bhavet
 95 sindhūttamam iti khyātaṃ sarvapāpapraṇāśanam
     tatra snātvā naraśreṣṭha labhed bahusuvarṇakam
 96 brahma tuṅgaṃ samāsādya śuciḥ prayata mānasaḥ
     brahmalokam avāpnoti sukṛtī virajā naraḥ
 97 kumārikāṇāṃ śakrasya tīrthaṃ siddhaniṣevitam
     tatra snātvā naraḥ kṣipraṃ śakra lokam avāpnuyāt
 98 reṇukāyāś ca tatraiva tīrthaṃ deva niṣevitam
     tatra snātvā bhaved vipro vimalaś candramā yathā
 99 atha pañcanadaṃ gatvā niyato niyatāśanaḥ
     pañca yajñān avāpnoti kramaśo ye 'nukīrtitāḥ
 100 tato gaccheta dharmajña bhīmāyāḥ sthānam uttamam
    tatra snātvā tu yonyāṃ vai naro bharatasattama
101 devyāḥ putro bhaved rājaṃs taptakuṇḍalavigrahaḥ
    gavāṃ śatasahasrasya phalaṃ caivāpnuyān mahat
102 girimuñjaṃ samāsādya triṣu lokeṣu viśrutam
    pitā mahaṃ namaskṛtya gosahasraphalaṃ labhet
103 tato gaccheta dharmajña vimalaṃ tīrtham uttamam
    adyāpi yatra dṛśyante matsyāḥ sauvarṇarājatāḥ
104 tatra snātvā naraśreṣṭha vājapeyam avāpnuyāt
    sarvapāpaviśuddhātmā gacchec ca paramāṃ gatim
105 tato gaccheta maladāṃ triṣu lokeṣu viśrutām
    paścimāyāṃ tu saṃdhyāyām upaspṛśya yathāvidhi
106 caruṃ narendra saptārcer yathāśakti nivedayet
    pitṝṇām akṣayaṃ dānaṃ pravadanti manīṣiṇaḥ
107 gavāṃ śatasahasreṇa rājasūya śatena ca
    aśvamedha sahasreṇa śreyān saptārciṣaś caruḥ
108 tato nivṛtto rājendra vastrā padam athāviśet
    abhigamya mahādevam aśvamedha phalaṃ labhet
109 maṇimantaṃ samāsādya brahma cārī samāhitaḥ
    ekarātroṣito rājann agniṣṭoma phalaṃ labhet
110 atha gaccheta rājendra devikāṃ lokaviśrutām
    prasūtir yatra viprāṇāṃ śrūyate bharatarṣabha
111 triśūlapāṇeḥ sthānaṃ ca triṣu lokeṣu viśrutam
    devikāyāṃ naraḥ snātvā samabhyarcya maheśvaram
112 yathāśakti caruṃ tatra nivedya bharatarṣabha
    sarvakāmasamṛddhasya yajñasya labhate phalam
113 kāmākhyaṃ tatra rudrasya tīrthaṃ devarṣisevitam
    tatra snātvā naraḥ kṣipraṃ siddhim āpnoti bhārata
114 yajanaṃ yājanaṃ gatvā tathaiva brahma vālukām
    puṣpanyāsa upaspṛśya na śocen maraṇaṃ tataḥ
115 ardhayojanavistārāṃ pañcayojanam āyatām
    etāvad devikām āhuḥ puṇyāṃ devarṣisevitām
116 tato gaccheta dharmajña dīrghasatraṃ yathākramam
    yatra brahmādayo devāḥ siddhāś ca paramarṣayaḥ
    dīrghasatram upāsante dakṣiṇābhir yatavratāḥ
117 gamanād eva rājendra dīrghasatram ariṃdama
    rājasūyāśvamedhābhyāṃ phalaṃ prāpnoti mānavaḥ
118 tato vinaśanaṃ gacchen niyato niyatāśanaḥ
    gacchaty antarhitā yatra maru pṛṣṭhe sarasvatī
    camase ca śivodbhede nāgodbhede ca dṛśyate
119 snātvā ca camasodbhede agniṣṭoma phalaṃ labhet
    śivodbhede naraḥ snātvā gosahasraphalaṃ labhet
120 nāgodbhede naraḥ snātvā nāgalokam avāpnuyāt
    śaśayānaṃ ca rājendra tīrtham āsādya durlabham
    śaśarūpapratichannāḥ puṣkarā yatra bhārata
121 sarasvatyāṃ mahārāja anu saṃvatsaraṃ hi te
    snāyante bharataśreṣṭha vṛttāṃ vai kārtikīṃ sadā
122 tatra snātvā naravyāghra dyotate śaśivat sadā
    gosahasrapalaṃ caiva prāpnuyād bharatarṣabha
123 kumāra koṭim āsādya niyataḥ kurunandana
    tatrābhiṣekaṃ kurvīta pitṛdevārcane rataḥ
    gavāmayam avāpnoti kulaṃ caiva samuddharet
124 tato gaccheta dharmajña rudra koṭiṃ samāhitaḥ
    purā yatra mahārāja ṛṣikoṭiḥ samāhitā
    praharṣeṇa ca saṃviṣṭā deva darśanakāṅkṣayā
125 ahaṃ pūrvam ahaṃ pūrvaṃ drakṣyāmi vṛṣabhadhvajam
    evaṃ saṃprasthitā rājann ṛṣayaḥ kila bhārata
126 tato yogeṣvareṇāpi yogam āsthāya bhūpate
    teṣāṃ manyupraṇāśārtham ṛṣīṇāṃ bhāvitātmanām
127 sṛṣṭā koṭis tu rudrāṇām ṛṣīṇām agrataḥ sthitā
    mayā pūrvataraṃ dṛṣṭa iti te menire pṛthak
128 teṣāṃ tuṣṭo mahādeva ṛṣīṇām ugratejasām
    bhaktyā paramayā rājan varaṃ teṣāṃ pradiṣṭavān
    adya prabhṛti yuṣmākaṃ dharmavṛddhir bhaviṣyati
129 tatra snātvā naravyāghra rudra koṭyāṃ naraḥ śuciḥ
    aśvamedham avāpnoti kulaṃ caiva samuddharet
130 tato gaccheta rājendra saṃgamaṃ lokaviśrutam
    sarasvatyā mahāpuṇyam upāsante janārdanam
131 yatra brahmādayo devā ṛṣayaḥ siddhacāraṇāḥ
    abhigacchanti rājendra caitraśuklacaturdaśīm
132 tatra snātvā naravyāghra vinded bahusuvarṇakam
    sarvapāpaviśuddhātmā brahmalokaṃ ca gacchati
133 ṛṣīṇāṃ yatra satrāṇi samāptāni narādhipa
    satrāvasānam āsādya gosahasraphalaṃ labhet

SECTION LXXX

(Tirtha-yatra Parva)

Janamejaya said, "O holy one, after my great-grandfather Partha had gone away from the woods of Kamyaka, what did the sons of Pandu do in the absence of that hero capable of drawing the bow with his left hand? It seemeth to me that mighty bowman and vanquisher of armies was their refuge, as Vishnu of the celestials. How did my heroic grandsires pass their time in the forest, deprived of the company of that hero, who resembled Indra himself in prowess and never turned his back in battle?"
Vaisampayana said, "After Arjuna of unbaffled prowess had gone away from Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief. And the Pandavas with cheerless hearts very much resembled pearls unstrung from a wreath, or birds shorn of their wings. And without that hero of white steeds that forest looked like the Chaitraratha woods when deprived of the presence of Kuvera. And, O Janamejaya, those tigers among men--the sons of Pandu--deprived of the company of Arjuna, continued to live in Kamyaka in perfect cheerlessness. And, O chief of the Bharata race, those mighty warriors endowed with great prowess slew with pure arrows various kinds of sacrificial animals for the Brahmanas. And those tigers among men and repressors of foes, daily slaying those wild animals and sanctifying them properly, offered them unto the Brahmanas. And it was thus, O king, that those bulls among men afflicted with sorrow lived there with cheerless hearts after Dhananjaya's departure. The princess of Panchala in particular, remembering her third lord, addressed the anxious Yudhishthira and said, 'That Arjuna who with two hands rivals the thousand-armed Arjuna (of old), alas, without that foremost of the sons of Pandu, this forest doth not seem at all beautiful in my eyes. Without him, whenever I cast my eyes, this earth seems to be forlorn. Even this forest with its blossoming trees and so full of wonders, without Arjuna seems not so delightful as before. Without him who is like a mass of blue clouds (in hue), who hath the prowess of an infuriated elephant, and whose eyes are like the leaves of the lotus, this Kamyaka forest doth not seem beautiful to me. Remembering that hero capable of drawing the bow with his left hand, and the twang of whose bow sounds like the roar of thunder, I cannot feel any happiness, O king!' And, O monarch, hearing her lament in this strain, that slayer of hostile heroes, Bhimasena, addressed Draupadi in these words, 'O blessed lady of slender waist, the agreeable words thou utterest delight my heart like the quaffing
p. 165
of nectar. Without him whose arms are long and symmetrical, and stout and like unto a couple of iron maces and round and marked by the scars of the bow-strings and graced with the bow and sword and other weapons and encircled with golden bracelets and like unto a couple of five-headed snakes, without that tiger among men the sky itself seemeth to be without the sun. Without that mighty-armed one relying upon whom the Panchalas and the Kauravas fear not the sternly-exerting ranks of the celestials themselves, without that illustrious hero relying upon whose arms we all regard our foes as already vanquished and the earth itself as already conquered, without that Phalguna I cannot obtain any peace in the woods of Kamyaka. The different directions also, wherever I cast my eyes, appear to be empty!'
"After Bhima had concluded, Nakula the son of Pandu, with voice choked with tears, said, 'Without him whose extraordinary deeds on the field of battle constitute the talk of even the gods, without that foremost of warriors, what pleasure can we have in the woods? Without him who having gone towards the north had vanquished mighty Gandharva chiefs by hundreds, and who having obtained numberless handsome horses of the Tittiri and Kalmasha species all endowed with the speed of the wind, presented them from affection unto his brother the king, on the occasion of the great Rajasuya sacrifice, without that dear and illustrious one, without that terrible warrior born after Bhima, without that hero equal unto a god I do not desire to live in the Kamyaka woods any longer.'
"After Nakula's lamentations, Sahadeva said, 'He who having vanquished mighty warriors in battle won wealth and virgins and brought them unto the king on the occasion of the great Rajasuya sacrifice, that hero of immeasurable splendour who having vanquished single-handed the assembled Yadavas in battle, ravished Subhadra with the consent of Vasudeva, he, who having invaded the dominion of the illustrious Drupada gave, O Bharata, unto the preceptor Drona his tuition fee--beholding, O king, that Jishnu's bed of grass empty in our asylum, my heart refuses consolation. A migration from this forest is what, O represser of foes, I would prefer for without that hero this forest cannot be delightful."

Book 3
Chapter 81

  1 [pulastya]
      tato gaccheta rājendra kurukṣetram abhiṣṭutam
      pāpebhyo vipramucyante tadgatāḥ sarvajantavaḥ
  2 kurukṣetraṃ gamiṣyāmi kurukṣetre vasāmy aham
      ya evaṃ satataṃ brūyāt so 'pi pāpaiḥ pramucyate
  3 atra māsaṃ vased vīra sarasvatyāṃ yudhiṣṭhira
      yatra brahmādayo deva ṛṣayaḥ siddhacāraṇāḥ
  4 gandharvāpsaraso yakṣāḥ pannagāś ca mahīpate
      brahma kṣetraṃ mahāpuṇyam abhigacchanti bhārata
  5 manasāpy abhikāmasya kurukṣetraṃ yudhiṣṭhira
      pāpāṇi vipraṇaśyanti brahmalokaṃ ca gacchati
  6 gatvā hi śraddhayā yuktaḥ kurukṣetraṃ kurūdvaha
      rājasūyāśvamedhābhyāṃ phalaṃ prāpnoti mānavaḥ
  7 tato macakrukaṃ rājan dvārapālaṃ mahābalam
      yakṣaṃ samabhivādyaiva gosahasraphalaṃ labhet
  8 tato gaccheta dharmajña viṣṇor sthānam anuttamam
      satataṃ nāma rājendra yatra saṃnihito hariḥ
  9 tatra snātvārcayitvā ca trilokaprabhavaṃ harim
      aśvamedham avāpnoti viṣṇulokaṃ ca gacchati
  10 tataḥ pāriplavaṃ gacchet tīrthaṃ trailokyaviśrutam
     agniṣṭomātirātrābhyāṃ phalaṃ prāpnoti mānavaḥ
 11 pṛthivyās tīrtham āsādya gosahasraphalaṃ labhet
     tataḥ śālūkinīṃ gatvā tīrthasevī narādhipa
     daśāśvamedhike snātvā tad eva labhate phalam
 12 sarpadarvīṃ samāsādya nāgānāṃ tīrtham uttamam
     agniṣṭomam avāpnoti nāgalokaṃ ca vindati
 13 tato gaccheta dharmajña dvārapālaṃ tarantukam
     tatroṣya rajanīm ekāṃ gosahasraphalaṃ labhet
 14 tataḥ pañcanadaṃ gatvā niyato niyatāśanaḥ
     koṭikīrtham upaspṛśya hayamedha phalaṃ labhet
     aśvinos tīrtham āsādya rūpavān abhijāyate
 15 tato gaccheta dharmajña vārāhaṃ tīrtham uttamam
     viṣṇur vārāha rūpeṇa pūrvaṃ yatra sthito 'bhavat
     tatra snātvā naravyāghra agniṣṭoma phalaṃ labhet
 16 tato jayantyā rājendra somatīrthaṃ samāviśet
     snātvā phalam avāpnoti rājasūyasya mānavaḥ
 17 ekahaṃse naraḥ snātvā gosahasraphalaṃ labhet
     kṛtaśaucaṃ samāsādya tīrthasevī kurūdvaha
     puṇḍarīkam avāpnoti kṛtaśauco bhaven naraḥ
 18 tato muñja vaṭaṃ nāma mahādevasya dhīmataḥ
     tatroṣya rajanīm ekāṃ gāṇapatyam avāpnuyāt
 19 tatraiva ca mahārāja yakṣī lokapariśrutā
     tāṃ cābhigamya rājendra puṇyāṁl lokān avāpnuyāt
 20 kurukṣetrasya taddvāraṃ viśrutaṃ bharatarṣabha
     pradakṣiṇam upāvṛtya tīrthasevī samāhitaḥ
 21 saṃmite puṣkarāṇāṃ ca snātvārcya pitṛdevatāḥ
     jāmadagnyena rāmeṇa āhṛte vai mahātmanā
     kṛtakṛtyo bhaved rājann aśvamedhaṃ ca vindati
 22 tato rāmahradān gacchet tīrthasevī narādhipa
     yatra rāmeṇa rājendra tarasā dīptatejasā
     kṣatram utsādya vīryeṇa hradāḥ pañca niveśitāḥ
 23 pūrayitvā naravyāghra rudhireṇeti naḥ śrutam
     pitaras tarpitāḥ sarve tathaiva ca pitā mahāḥ
     tatas te pitaraḥ prītā rāmam ūcur mahīpate
 24 rama rāma mahābhāga prītāḥ sma tava bhārgava
     anayā pitṛbhaktyā ca vikrameṇa ca te vibho
     varaṃ vṛṇīṣva bhadraṃ te kim icchasi mahādyute
 25 evam uktaḥ sa rājendra rāmaḥ praharatāṃ varaḥ
     abravīt prāñjalir vākyaṃ pitṝn sa gagane sthitān
 26 bhavanto yadi me prītā yady anugrāhyatā mayi
     pitṛprasādād iccheyaṃ tapasāpyāyanaṃ punaḥ
 27 yac ca roṣābhibhūtena kṣatram utsāditaṃ mayā
     tataś ca pāpān mucyeyaṃ yuṣmākaṃ tejasā hy aham
     hradāś ca tīrthabhūtā me bhaveyur bhuvi viśrutāḥ
 28 etac chrutvā śubhaṃ vākyaṃ rāmasya pitaras tadā
     pratyūcuḥ paramaprītā rāmaṃ harṣasamanvitāḥ
 29 tapas te vardhatāṃ bhūyaḥ pitṛbhaktyā viśeṣataḥ
     yac ca roṣābhibhūtena kṣatram utsāditaṃ tvayā
 30 tataś ca pāpān muktas tvaṃ karmabhis te ca pātitāḥ
     hradāś ca tava tīrthatvaṃ gamiṣyanti na saṃśayaḥ
 31 hradeṣv eteṣu yaḥ snātvā pitṝn saṃtarpayiṣyati
     pitaras tasya vai prītā dāsyanti bhuvi durlabham
     īpsitaṃ manasaḥ kāmaṃ svargalokaṃ ca śāśvatam
 32 evaṃ dattvā varān rājan rāmasya pitaras tadā
     āmantrya bhārgavaṃ prītās tatraivāntar dadhus tadā
 33 evaṃ rāmahradāḥ puṇyā bhārgavasya mahātmanāḥ
     snātvā hradeṣu rāmasya brahma cārī śubhavrataḥ
     rāmam abhyarcya rājendra labhed bahusuvarṇakam
 34 vaṃśamūlakam āsādya tīrthasevī kurūdvaha
     svavaṃśam uddhared rājan snātvā vai vaṃśamūlake
 35 kāyaśodhanam āsādya tīrthaṃ bharatasattama
     śarīraśuddhiḥ snātasya tasmiṃs tīrthe na saṃśayaḥ
     śuddhadehaś ca saṃyāti śubhāṁl lokān anuttamān
 36 tato gaccheta rājendra tīrthaṃ trailokyaviśrutam
     lokā yatroddhṛtāḥ pūrvaṃ viṣṇunā prabha viṣṇunā
 37 lokoddhāraṃ samāsādya tīrthaṃ trailokyaviśrutam
     snātvā tīrthavare rājaṁl lokān uddharate svakān
     śrītīrthaṃ ca samāsādya vindate śriyam uttamām
 38 kapilā tīrtham āsādya brahma cārī samāhitaḥ
     tatra snātvārcayitvā ca daivatāni pitṝṃs tathā
     kapilānāṃ sahasrasya phalaṃ vindati mānavaḥ
 39 sūryatīrthaṃ samāsādya snātvā niyatamānasaḥ
     arcayitvā pitṝn devān upavāsaparāyaṇaḥ
     agniṣṭomam avāpnoti sūryalokaṃ ca gacchati
 40 gamāṃ bhavanam āsādya tīrthasevī yathākramam
     tatrābhiṣekaṃ kurvāṇo gosahasraphalaṃ labhet
 41 śaṅkhinīṃ tatra āsādya tīrthasevī kurūdvaha
     devyās tīrthe naraḥ snātvā labhate rūpam uttamam
 42 tato gaccheta rājendra dvārapālam arantukam
     tasya tīrthaṃ sarasvatyāṃ yakṣendrasya mahātmanāḥ
     tatra snātvā naro rājann agniṣṭoma phalaṃ labhet
 43 tato gaccheta dharmajña brahmāvartaṃ narādhipa
     brahmāvarte naraḥ snātvā brahmalokam avāpnuyāt
 44 tato gaccheta dharmajña sutīrthakam anuttamam
     yatra saṃnihitā nityaṃ pitaro daivataiḥ saha
 45 tatrābhiṣekaṃ kurvīta pitṛdevārcane rataḥ
     aśvamedham avāpnoti pitṛlokaṃ ca gacchati
 46 tato 'mbuvaśyaṃ dharmajña samāsādya yathākramam
     kośeśvarasya tīrtheṣu snātvā bharatasattama
     sarvavyādhivinirmukto brahmaloke mahīyate
 47 mātṛtīrthaṃ ca tatraiva yatra snātasya bhārata
     prajā vivardhate rājann anantāṃ cāśnute śriyam
 48 tataḥ śītavanaṃ gacchen niyato niyatāśanaḥ
     tīrthaṃ tatra mahārāja mahad anyatra durlabham
 49 punāti darśanād eva daṇḍenaikaṃ narādhipa
     keśān abhyukṣya vai tasmin pūto bhavati bhārata
 50 tīrthaṃ tatra mahārāja śvānalomāpahaṃ smṛtam
     yataviprā naravyāghra vidvāṃsas tīrthatatparāḥ
 51 śvānalomāpanayane tīrthe bharatasattama
     prāṇāyāmair nirharanti śvalomāni dvijottamāḥ
 52 pūtātmānaś ca rājendra prayānti paramāṃ gatim
     daśāśvamedhikaṃ caiva tasmiṃs tīrthe mahīpate
     tatra snātvā naravyāghra gaccheta paramāṃ gatim
 53 tato gaccheta rājendra mānuṣaṃ lokaviśrutam
     yatra kṛṣṇamṛgā rājan vyādhena paripīḍitāḥ
     avagāhya tasmin sarasi mānuṣatvam upāgatāḥ
 54 tasmiṃs tīrthe naraḥ snātvā brahma cārī jitendriyaḥ
     sarvapāpaviśuddhātmā svargaloke mahīyate
 55 mānuṣasya tu pūrveṇa krośamātre mahīpate
     āpagā nāma vikhyātā nadī siddhaniṣevitā
 56 śyāmāka bhojanaṃ tatra yaḥ prayacchati mānavaḥ
     devān pitṝṃś ca uddiśya tasya dharmaphalaṃ mahat
     ekasmin bhojite vipre koṭir bhavati bhojitā
 57 tatra snātvārcayitvā ca daivatāni pitṝṃs tathā
     uṣitvā rajanīm ekām agniṣṭoma phalaṃ labhet
 58 tato gaccheta rājendra brahmaṇaḥ sthānam uttamam
     brahmodumbaram ity eva prakāśaṃ bhuvi bhārata
 59 tatra saptarṣikuṇḍeṣu snātasya kurupuṃgava
     kedāre caiva rājendra kapiṣṭhala mahātmanāḥ
 60 brahmāṇam abhigamyātha śuciḥ prayata mānasaḥ
     sarvapāpaviśuddhātmā brahmalokaṃ prapadyate
 61 kapiṣṭhalasya kedāraṃ samāsādya sudurlabham
     antardhānam avāpnoti tapasā dagdhakilbiṣaḥ
 62 tato gaccheta rājendra sarakaṃ lokaviśrutam
     kṛṣṇapakṣe caturdaśyām abhigamya vṛṣadhvajam
     labhate sarvakāmān hi svargalokaṃ ca gacchati
 63 tisraḥ koṭyas tu tīrthānāṃ sarake kurunandana
     rudra koṭis tathā kūpe hradeṣu ca mahīpate
     ilāspadaṃ ca tatraiva tīrthaṃ bharatasattama
 64 tatra snātvārcayitvā ca pitṝn devāṃś ca bhārata
     na durgatim avāpnoti vājapeyaṃ ca vindati
 65 kiṃdāne ca naraḥ snātvā kiṃjapye ca mahīpate
     aprameyam avāpnoti dānaṃ japyaṃ ca bhārata
 66 kalaśyāṃ cāpy upaspṛśya śraddadhāno jitendriyaḥ
     agniṣṭomasya yajñasya phalaṃ prāpnoti mānavaḥ
 67 sarakasya tu pūrveṇa nāradasya mahātmanāḥ
     tīrthaṃ kuru varaśreṣṭha anājanmeti viśrutam
 68 tatra tīrthe naraḥ snātvā prāṇāṃś cotsṛjya bhārata
     nāradenābhyanujñāto lokān prāpnoti durlabhān
 69 śuklapakṣe daśamyāṃ tu puṇḍarīkaṃ samāviśet
     tatra snātvā naro rājan puṇḍarīkaphalaṃ labhet
 70 tatas triviṣṭapaṃ gacchet triṣu lokeṣu viśrutam
     tatra vaitaraṇī puṇyā nadī pāpapramocanī
 71 tatra snātvārcayitvā ca śūlapāṇiṃ vṛṣadhvajam
     sarvapāpaviśuddhātmā gaccheta paramāṃ gatim
 72 tato gaccheta rājendra phalakī vanam uttamam
     yatra devāḥ sadā rājan phalakī vanam āśritāḥ
     tapaś caranti vipulaṃ bahuvarṣasahasrakam
 73 dṛṣadvatyāṃ naraḥ snātvā tarpayitvā ca devatāḥ
     agniṣṭomātirātrābhyāṃ phalaṃ vindati bhārata
 74 tīrthe ca sarvadevānāṃ snātvā bharatasattama
     gosahasrasya rājendra phalaṃ prāpnoti mānavaḥ
 75 pāṇikhāte naraḥ snātvā tarpayitvā ca devatāḥ
     rājasūyam avāpnoti ṛṣilokaṃ ca gacchati
 76 tato gaccheta rājendra miśrakaṃ tīrtham uttamam
     tatra tīrthāni rājendra miśritāni mahātmanā
 77 vyāsena nṛpaśārdūla dvijārtham iti naḥ śrutam
     sarvatīrtheṣu sa snāti miśrake snāti yo naraḥ
 78 tato vyāsa vanaṃ gacchen niyato niyatāśanaḥ
     manojave naraḥ snātvā gosahasraphalaṃ labhet
 79 gatvā madhu vaṭīṃ cāpi devyās tīrthaṃ naraḥ śuciḥ
     tatra snātvārcayed devān pitṝṃś ca prayataḥ śuciḥ
     sa devyā samanujñāto gosahasraphalaṃ labhet
 80 kauśikyāḥ saṃgame yas tu dṛṣadvatyāś ca bhārata
     snāti vai niyatāhāraḥ sarvapāpaiḥ pramucyate
 81 tato vyāsa sthalī nāma yatra vyāsena dhīmatā
     putraśokābhitaptena dehatyāgārtha niścayaḥ
 82 kṛto devaiś ca rājendra punar utthāpitas tadā
     abhigamya sthalīṃ tasya gosahasraphalaṃ labhet
 83 kiṃ dattaṃ kūpam āsādya tilaprasthaṃ pradāya ca
     gaccheta paramāṃ siddhim ṛṇair muktaḥ kurūdvaha
 84 ahaś ca sudinaṃ caiva dve tīrthe ca sudurlabhe
     tayoḥ snātvā naravyāghra sūryalokam avāpnuyāt
 85 mṛgadhūmaṃ tato gacchet triṣu lokeṣu viśrutam
     tatra gaṅgā hrade snātvā samabhyarcya ca mānavaḥ
     śūlapāṇiṃ mahādevam aśvamedha phalaṃ labhet
 86 deva tīrthe naraḥ snātvā gosahasraphalaṃ labhet
     atha vāmanakaṃ gacchet triṣu lokeṣu viśrutam
 87 tatra viṣṇupade snātvā arcayitvā ca vāmanam
     sarvapāpaviśuddhātmā viṣṇulokam avāpnuyāt
 88 kulampune naraḥ snātvā punāti svakulaṃ naraḥ
     pavanasya hradaṃ gatvā marutāṃ tīrtham uttamam
     tatra snātvā naravyāghra vāyuloke mahīyate
 89 amarāṇāṃ hrade snātvā amareṣu narādhipa
     amarāṇāṃ prabhāvena svargaloke mahīyate
 90 śālihotrasya rājendra śāliśūrpe yathāvidhi
     snātvā naravaraśreṣṭha gosahasraphalaṃ labhet
 91 śrīkuñjaṃ ca sarasvatyāṃ tīrthaṃ bharatasattama
     tatra snātvā naro rājann agniṣṭoma phalaṃ labhet
 92 tato naimiṣa kuñjaṃ ca samāsādya kurūdvaha
     ṛṣayaḥ kila rājendra naimiṣeyās tapodhanāḥ
     tīrthayātrāṃ puraskṛtya kurukṣetraṃ gatāḥ purā
 93 tataḥ kuñjaḥ sarasvatyāṃ kṛto bharatasattama
     ṛṣīṇām avakāśaḥ syād yathā tuṣṭikaro mahān
 94 tasmin kuñje naraḥ snātvā gosahasraphalaṃ labhet
     kanyā tīrthe naraḥ snātvā agniṣṭoma phalaṃ labhet
 95 tato gacchen naravyāghra brahmaṇaḥ sthānam uttamam
     tatra varṇāvaraḥ snātvā brāhmaṇyaṃ labhate naraḥ
     brāhmaṇaś ca viśuddhātmā gaccheta paramāṃ gatim
 96 tato gacchen naraśreṣṭha somatīrtham anuttamam
     tatra snātvā naro rājan somalokam avāpnuyāt
 97 sapta sārasvataṃ tīrthaṃ tato gacchen narādhipa
     yatra maṅkaṇakaḥ siddho maharṣir lokaviśrutaḥ
 98 purā maṅkaṇako rājan kuśāgreṇeti naḥ śrutam
     kṣataḥ kila kare rājaṃs tasya śākaraso 'sravat
 99 sa vai śākarasaṃ dṛṣṭvā harṣāviṣṭo mahātapāḥ
     pranṛttaḥ kila viprarṣir vismayotphullalocanaḥ
 100 tatas tasmin pranṛtte vai sthāvaraṃ jaṅgamaṃ ca yat
    pranṛttam ubhayaṃ vīra tejasā tasya mohitam
101 brahmādibhiḥ surai rājann ṛṣibhiś ca tapodhanaiḥ
    vijñapto vai mahādeva ṛṣer arthe narādhipa
    nāyaṃ nṛtyed yathā deva tathā tvaṃ kartum arhasi
102 tataḥ pranṛttam āsādya harṣāviṣṭena cetasā
    surāṇāṃ hitakāmārtham ṛṣiṃ devo 'bhyabhāṣata
103 aho maharṣe dharmajña kimarthaṃ nṛtyate bhavān
    harṣasthānaṃ kimarthaṃ vā tavādya munipuṃgava
104 [rsi]
    kiṃ na paśyasi me devakarāc chāka rasaṃ srutam
    yaṃ dṛṣṭvāhaṃ pranṛtto vai harṣeṇa mahatānvitaḥ
105 [pulastya]
    taṃ prahasyābravīd devo muniṃ rāgeṇa mohitam
    ahaṃ vai vismayaṃ vipra na gacchāmīti paśya mām
106 evam uktvā naraśreṣṭha mahādevena dhīmatā
    aṅgulyagreṇa rājendra svāṅguṣṭhas tāḍito 'nagha
107 tato bhasma kṣatād rājan nirgataṃ himasaṃnibham
    tad dṛṣṭvā vrīḍito rājan sa muniḥ pādayor gataḥ
108 nānyaṃ devam ahaṃ manye rudrāt parataraṃ mahat
    surāsurasya jagato gatis tvam asi śūladhṛk
109 tvayā sṛṣṭam idaṃ viśvaṃ trailokyaṃ sa carācaram
    tvām eva bhagavan sarve praviśanti yugakṣaye
110 devair api na śakyas tvaṃ parijñātuṃ kuto mayā
    tvayi sarve ca dṛśyante surā brahmādayo 'nagha
111 sarvas tvam asi lokānāṃ kartā kārayitā ca ha
    tvatprasādāt surāḥ sarve modantīhākuto bhayāḥ
    evaṃ stutvā mahādevaṃ sa ṛṣiḥ praṇato 'bhavat
112 [rsi]
    tvatprasādān mahādeva tapo me na kṣareta vai
113 [pulastya]
    tato devaḥ prahṛṣṭātmā brahmarṣim idam abravīt
    tapas te vardhatāṃ vipra matprasādāt sahasradhā
114 āśrame ceha vatsyāmi tvayā sārdhaṃ mahāmune
    sapta sārasvate snātvā arcayiṣyanti ye tu mām
115 na teṣāṃ durlabhaṃ kiṃ cid iha loke paratra ca
    sārasvataṃ ca te lokaṃ gamiṣyanti na saṃśayaḥ
116 tatas tv auśanasaṃ gacchet triṣu lokeṣu viśrutam
    yatra brahmādayo devā ṛṣayaś ca tapodhanāḥ
117 kārtikeyaś ca bhagavāṃs trisaṃdhyaṃ kila bhārata
    sāṃnidhyam akarot tatra bhārgava priyakāmyayā
118 kapālamocanaṃ tīrthaṃ sarvapāpapramocanam
    tatra snātvā naravyāghra sarvapāpaiḥ pramucyate
119 agnitīrthaṃ tato gacchet tatra snātvā nararṣabha
    agnilokam avāpnoti kulaṃ caiva samuddharet
120 viśvā mitrasya tatraiva tīrthaṃ bharatasattama
    tatra snātvā mahārāja brāhmaṇyam abhijāyate
121 brahmayoniṃ samāsādya śuciḥ prayata mānasaḥ
    tatra snātvā naravyāghra brahmalokaṃ prapadyate
    punāty ā saptamaṃ caiva kulaṃ nāsty atra saṃśayaḥ
122 tato gaccheta rājendra tīrthaṃ trailokyaviśrutam
    pṛthūdakam iti khyātaṃ kārtikeyasya vai nṛpa
    tatrābhiṣekaṃ kurvīta pitṛdevārcane rataḥ
123 ajñānāj jñānato vāpi striyā vā puruṣeṇa vā
    yat kiṃ cid aśubhaṃ karmakṛtaṃ mānuṣabuddhinā
124 tat sarvaṃ naśyate tasya snātamātrasya bhārata
    aśvamedha phalaṃ cāpi svargalokaṃ ca gacchati
125 puṇyam āhuḥ kurukṣetraṃ kurukṣetrāt sarasvatīm
    sarasvatyāś ca tīrthāni tīrthebhyaś ca pṛthūdakam
126 uttame sarvatīrthānāṃ yas tyajed ātmanas tanum
    pṛthūdake japyaparo nainaṃ śvo maraṇaṃ tapet
127 gītaṃ sanat kumāreṇa vyāsena ca mahātmanā
    vede ca niyataṃ rājan abhigacchet pṛthūdakam
128 pṛthūdakāt puṇyatamaṃ nānyat tīrthaṃ narottama
    etan medhyaṃ pavitraṃ ca pāvanaṃ ca na saṃśayaḥ
129 tatra snātvā divaṃ yānti api pāpakṛto janāḥ
    pṛthūdake naraśreṣṭha prāhur evaṃ manīṣiṇaḥ
130 madhusravaṃ ca tatraiva tīrthaṃ bharatasattama
    tatra snātvā naro rājan gosahasraphalaṃ labhet
131 tato gacchen naraśreṣṭha tīrthaṃ devyā yathākramam
    sarasvatyāruṇāyāś ca saṃgamaṃ lokaviśrutam
132 trirātropoṣitaḥ snātvā mucyate brahmahatyayā
    agniṣṭomātirātrābhyāṃ phalaṃ vindati mānavaḥ
133 ā saptamaṃ kulaṃ caiva punāti bharatarṣabha
    avatīrṇaṃ ca tatraiva tīrthaṃ kurukulodvaha
    viprāṇām anukampārthaṃ darbhiṇā nirmitaṃ purā
134 vratopanayanābhyāṃ vā upavāsena vā dvijaḥ
    kriyā mantraiś ca saṃyukto brāhmaṇaḥ syān na saṃśayaḥ
135 kriyā mantravihīno 'pi tatra snātvā nararṣabha
    cīrṇa vrato bhaved vipro dṛṣṭam etat purātane
136 samudrāś cāpi catvāraḥ samānītāś ca darbhiṇā
    yeṣu snāto naravyāghra na durgatim avāpnuyāt
    phalāni gosahasrāṇāṃ caturṇāṃ vindate ca saḥ
137 tato gaccheta rājendra tīrthaṃ śatasahasrakam
    sāhasrakaṃ ca tatraiva dve tīrthe lokaviśrute
138 ubhayor hi naraḥ snātvā gosahasraphalaṃ bhavet
    dānaṃ vāpy upavāso vā sahasraguṇitaṃ bhavet
139 tato gaccheta rājendra reṇukā tīrtham uttamam
    tatrābhiṣekaṃ kurvīta pitṛdevārcane rataḥ
    srava pāpaviśuddhātmā agniṣṭoma phalaṃ labhet
140 vimocanam upaspṛśya jitamanyur jitendriyaḥ
    pratigraha kṛtair doṣair sarvaiḥ sa parimucyate
141 tataḥ pañca vaṭaṃ gatvā brahma cārī jitendriyaḥ
    puṇyena mahatā yuktaḥ satāṃ loke mahīyate
142 yatra yogeśvaraḥ sthāṇuḥ svayam eva vṛṣadhvajaḥ
    tam arcayitvā deveśaṃ gamanād eva sidhyati
143 aujasaṃ varuṇaṃ tīrthaṃ dīpyate svena tejasā
    yatra brahmādibhir devair ṛṣibhiś ca tapodhanaiḥ
    senāpatyena devānām abhiṣikto guhas tadā
144 aujasasya tu pūrveṇa kuru tīrthaṃ kurūdvaha
    kuru tīrthe naraḥ snātvā brahma cārī jitendriyaḥ
    sarvapāpaviśuddhātmā kuru lokaṃ prapadyate
145 svargadvāraṃ tato gacchen niyato niyatāśanaḥ
    svargalokam avāpnoti brahmalokaṃ ca gacchati
146 tato gacched anarakaṃ tīrthasevī narādhipa
    tatra snātvā naro rājan na durgatim ivāpnuyāt
147 tatra brahmā svayaṃ nityaṃ devaiḥ saha mahīpate
    anvāsyate naraśreṣṭha nārāyaṇa purogamaiḥ
148 sāṃnidhyaṃ caiva rājendra rudra patnyāḥ kurūdvaha
    abhigamya ca tāṃ devīṃ na durgatim avāpnuyāt
149 tatraiva ca mahārāja viśveśvaram umāpatim
    abhigamya mahādevaṃ mucyate sarvakilbiṣaiḥ
150 nārāyaṇaṃ cābhigamya padmanābham ariṃdamam
    śobhamāno mahārāja viṣṇulokaṃ prapadyate
151 tīrthe tu sarvadevānāṃ snātaḥ sa puruṣarṣabha
    sarvaduḥkhaiḥ parityakto dyotate śaśivat sadā
152 tataḥ svasti puraṃ gacchet tīrthasevī narādhipa
    pāvanaṃ tīrtham āsādya tarpayet pitṛdevatāḥ
    agniṣṭomasya yajñasya phalaṃ prāpnoti mānavaḥ
153 gaṅgā hradaś ca tatraiva kūpaś ca bharatarṣabha
    tisraḥ koṭyas tu tīrthānāṃ tasmin kūpe mahīpate
    tatra snātvā naro rājan svargalokaṃ prapadyate
154 āpagāyāṃ naraḥ snātvā arcayitvā maheśvaram
    gāṇapatyam avāpnoti kulaṃ coddharate svakam
155 tataḥ sthāṇuvaṭaṃ gacchet triṣu lokeṣu viśrutam
    tatra snātvā sthito rātriṃ rudra lokam avāpnuyāt
156 badarī pācanaṃ gacched vasiṣṭhasyāśramaṃ tataḥ
    badaraṃ bhakṣayet tatra trirātropoṣito naraḥ
157 samyag dvādaśa varṣāṇi badarān bhakṣayet tu yaḥ
    trirātropoṣitaś caiva bhavet tulyo narādhipa
158 indra mārgaṃ samāsādya tīrthasevī narādhipa
    ahorātropavāsena śakra loke mahīyate
159 ekarātraṃ samāsādya ekarātroṣito naraḥ
    niyataḥ satyavādī ca brahmaloke mahīyate
160 tato gaccheta dharmajña tīrthaṃ trailokyaviśrutam
    ādityasyāśramo yatra tejorāśer mahātmanāḥ
161 tasmiṃs tīrthe naraḥ snātvā pūjayitvā vibhāvasum
    ādityalokaṃ vrajati kulaṃ caiva samuddharet
162 somatīrthe naraḥ snātvā tīrthasevī kurūdvaha
    somalokam avāpnoti naro nāsty atra saṃśayaḥ
163 tato gaccheta dharmajña dadhīcasya mahātmanāḥ
    tīrthaṃ puṇyatamaṃ rājan pāvanaṃ lokaviśrutam
164 yatra sārasvato rājan so 'ṅgirās tapaso nidhiḥ
    tasmiṃs tīrthe naraḥ snātvā vājapeyaphalaṃ labhet
    sārasvatīṃ gatiṃ caiva labhate nātra saṃśayaḥ
165 tataḥ kanyāśramaṃ gacchen niyato brahmacaryavān
    trirātropoṣito rājann upavāsaparāyaṇaḥ
    labhet kanyāśataṃ divyaṃ brahmalokaṃ ca gacchati
166 yatra brahmādayo devā ṛṣayaś ca tapodhanāḥ
    māsi māsi samāyānti puṇyena mahatānvitāḥ
167 saṃnihityām upaspṛśya rāhugraste divākare
    aśvamedha śataṃ tena iṣṭaṃ bhavati śāśvatam
168 pṛthivyāṃ yāni tīrthāni antarikṣacarāṇi ca
    nadyo nadās taḍāgāś ca sarvaprasravaṇāni ca
169 udapānāś ca vaprāś ca puṇyāny āyatanāni ca
    māsi māsi samāyānti saṃnihityāṃ na saṃśayaḥ
170 yat kiṃ cid duṣkṛtaṃ karma striyā vā puruṣasya vā
    snātamātrasya tat sarvaṃ naśyate nātra saṃśayaḥ
    padmavarṇena yānena brahmalokaṃ sa gacchati
171 abhivādya tato yakṣaṃ dvārapālam arantukam
    koṭirūpam upaspṛśya labhed bahusuvarṇakam
172 gaṅgā hradaś ca tatraiva tīrthaṃ bharatasattama
    tatra snātas tu dharmajña brahma cārī samāhitaḥ
    rājasūyāśvamedhābhyāṃ phalaṃ vindati śāśvatam
173 pṛthivyāṃ naimiṣaṃ puṇyam antarikṣe ca puṣkaram
    trayāṇām api lokānāṃ kurukṣetraṃ viśiṣyate
174 pāṃsavo 'pi kurukṣetre vāyunā samudīritāḥ
    api duṣkṛtakarmāṇaṃ nayanti paramāṃ gatim
175 dakṣiṇena sarasvatyā uttareṇa dṛṣadvatīm
    ye vasanti kurukṣetre te vasanti triviṣṭape
176 kurukṣetraṃ gamiṣyāmi kurukṣetre vasāmy aham
    apy ekāṃ vācam utsṛjya sarvapāpaiḥ pramucyate
177 brahma vedī kurukṣetraṃ puṇyaṃ brahmarṣisevitam
    tadāvasanti ye rājan na te śocyāḥ kathaṃ cana
178 tarantukārantukayor yad antaraṃ; rāmahradānāṃ ca macakrukasya
    etat kurukṣetrasamantapañcakaṃ; pitā mahasyottara vedir ucyate

SECTION LXXXI

Vaisampayana said, "Hearing these words of his brothers as also of Krishna, all of whom were anxious on account of Dhananjaya, king Yudhishthira, the just, became melancholy. And at that time he saw (before him) the celestial Rishi Narada blazing with Brahmi beauty and
p. 166
like unto a fire flaming up in consequence of sacrificial libation. And beholding him come, king Yudhishthira with his brothers stood up and duly worshipped the illustrious one. And endued with blazing energy, the handsome chief of the Kuru race, surrounded by his brothers, shone like the god of a hundred sacrifices encircled by the celestials. And Yajnaseni in obedience to the dictates of morality adhered to her lords, the sons of Pritha, like Savitri to the Vedas or the rays of the Sun to the peak of Meru. And the illustrious Rishi Narada, accepting that worship, comforted the son of Dharma in proper terms. And, O sinless one, addressing the high-souled king Yudhishthira, the just, the Rishi said, 'Tell me, O foremost of virtuous men, what it is that thou seekest and what I can do for thee. At this, the royal son of Dharma bowing with his brothers unto Narada, who was the revered of the celestials, told him with joined hands, 'O thou that art highly blessed and worshipped by all the worlds when thou art gratified with me, I regard all my wishes in consequence of thy grace, as already fulfilled, O thou of excellent vows! If, O sinless one, I with my brothers deserve thy favour, it behoveth thee, O best of Munis, to dispel the doubt that is in my mind. It behoveth thee to tell me in detail what merit is his that goeth round the worlds, desirous of beholding the sacred waters and shrines that are on it.'"
"Narada said, 'Listen, O king, with attention, to what the intelligent Bhishma had heard before from Pulastya! Once, O blessed one, that foremost of virtuous men, Bhishma, while in the observance of the Pitrya vow, lived, O king, in the company of Munis in a delightful and sacred region, near the source of the Ganga, that is resorted to by the celestial Rishis and Gandharvas and the celestials themselves. And while living there, the resplendent one gratified with his oblations the Pitris, the gods and the Rishis, according to the rites inculcated in the scriptures. And once on a time while the illustrious one was engaged in his silent recitations, he beheld Pulastya--that best of Rishis, of wonderful appearance. And beholding that austere ascetic blazing with beauty, he was filled with great delight and exceeding wonder. And, O Bharata, that foremost of virtuous men, Bhishma, then worshipped that blessed Rishi according to the rites of the ordinance. And purifying himself and with rapt attention, he approached that best of Brahmarshis, with the Arghya on his head. And uttering aloud his name, he said, 'O thou of excellent vow, blessed be thou, I am Bhishma, thy slave. At sight of thee, I am freed from all my sins.' And saying this, that foremost of virtuous men, Bhishma, restraining speeches stood, O Yudhishthira, in silence and with joined hands. And beholding Bhishma that foremost of the Kurus, reduced and emaciated by the observance of vows and the study of the Vedas, the Muni became filled with joy."

Book 3
Chapter 82

1 [pulastya]
      tato gaccheta dharmajña dharmatīrthaṃ purātanam
      tatra snātvā naro rājan dharmaśīlaḥ samāhitaḥ
      ā saptamaṃ kulaṃ rājan punīte nātra saṃśayaḥ
  2 tato gaccheta dharmajña kārā patanam uttamam
      agniṣṭomam avāpnoti munilokaṃ ca gacchati
  3 saugandhikaṃ vanaṃ rājaṃs tato gaccheta mānavaḥ
      yatra brahmādayo devā ṛṣayaś ca tapodhanāḥ
  4 siddhacāraṇagandharvāḥ kiṃnarāḥ sa mahoragāḥ
      tad vanaṃ praviśann eva sarvapāpaiḥ pramucyate
  5 tato hi sā saricchreṣṭhā nadīnām uttamā nadī
      plakṣād devī srutā rājan mahāpuṇyā sarasvatī
  6 tatrābhiṣekaṃ kurvīta valmīkān niḥsṛte jale
      arcayitvā pitṝn devān aśvamedha phalaṃ labhet
  7 īśānādhyuṣitaṃ nāma tatra tīrthaṃ sudurlabham
      ṣaṭsu śamyā nipāteṣu valmīkād iti niścayaḥ
  8 kapilānāṃ sahasraṃ ca vājimedhaṃ ca vindati
      tatra snātvā naravyāghra dṛṣṭam etat purātane
  9 sugandhāṃ śatakumbhāṃ ca pañca yajñāṃ ca bhārata
      abhigamya naraśreṣṭha svargaloke mahīyate
  10 triśūlakhātaṃ tatraiva tīrtham āsādya bhārata
     tatrābhiṣekaṃ kurvīta pitṛdevārcane rataḥ
     gāṇapatyaṃ sa labhate dehaṃ tyaktvā na saṃśayaḥ
 11 tato gaccheta rājendra devyāḥ sthānaṃ sudurlabham
     śākambharīti vikhyātā triṣu lokeṣu viśrutā
 12 divyaṃ varṣasahasraṃ hi śākena kila suvrata
     āhāraṃ sā kṛtavatī māsi māsi narādhipa
 13 ṛṣayo 'bhyāgatās tatra devyā bhaktyā tapodhanāḥ
     ātithyaṃ ca kṛtaṃ teṣāṃ śākena kila bhārata
     tataḥ śākambharīty eva nāma tasyāḥ pratiṣṭhitam
 14 śākambharīṃ samāsādya brahma cārī samāhitaḥ
     trirātram uṣitaḥ śākaṃ bhakṣayen niyataḥ śuciḥ
 15 śākāhārasya yat samyag varṣair dvādaśabhiḥ phalam
     tat phalaṃ tasya bhavati devyāś chandena bhārata
 16 tato gacchet suvarṇākṣaṃ triṣu lokeṣu viśrutam
     yatra viṣṇuḥ prasādārthaṃ rudram ārādhayat purā
 17 varāṃś ca subahūṁl lebhe daivateṣu sudurlabhān
     uktaś ca tripuraghnena parituṣṭena bhārata
 18 api cāsmat priyataro loke kṛṣṇa bhaviṣyasi
     tvan mukhaṃ ca jagat kṛtsnaṃ bhaviṣyati na saṃśayaḥ
 19 tatrābhigamya rājendra pūjayitvā vṛṣadhvajam
     aśvamedham avāpnoti gāṇapatyaṃ ca vindati
 20 dhūmāvatīṃ tato gacchet triratropoṣito naraḥ
     manasā prārthitān kāmāṁl labhate nātra saṃśayaḥ
 21 devyās tu dakṣiṇārdhena rathāvarto narādhipa
     tatrāroheta dharmajña śradadhāno jitendriyaḥ
     mahādeva prasādād dhi gaccheta paramaṃ gatim
 22 pradakṣiṇam upāvṛtya gaccheta bharatarṣabha
     dhārāṃ nāma mahāprājña sarvapāpapraṇāśinīm
     tatra snātvā naravyāghra na śocati narādhipa
 23 tato gaccheta dharmajña namaskṛtya mahāgirim
     svargadvāreṇa yat tulyaṃ gaṅgā dvāraṃ na saṃśayaḥ
 24 tatrābhiṣekaṃ kurvīta koṭitīrthe samāhitaḥ
     puṇḍarīkam avāpnoti kulaṃ caiva samuddharet
 25 sapta gaṅge trigaṅge ca śakrāvarte ca tarpayan
     devān pitṝṃś ca vidhivat puṇyaloke mahīyate
 26 tataḥ kanakhale snātvā trirātropoṣito naraḥ
     aśvamedham avāpnoti svargalokaṃ ca gacchati
 27 kapilā vaṭaṃ ca gaccheta tīrthasevī narādhipa
     uṣyaikāṃ rajanīṃ tatra gosahasraphalaṃ labhet
 28 nāgarājasya rājendra kapilasya mahātmanāḥ
     tīrthaṃ kuru varaśreṣṭha sarvalokeṣu viśrutam
 29 tatrābhiṣekaṃ kurvīta nāgatīrthe narādhipa
     kapilānāṃ sahasrasya phalaṃ prāpnoti mānavaḥ
 30 tato lalitikāṃ gacchec chaṃtanor tīrtham uttamam
     tatra snātvā naro rājan na durgatim avāpnuyāt
 31 gaṅgā saṃgamayoś caiva snāti yaḥ saṃgame naraḥ
     daśāśvamedhān āpnoti kulaṃ caiva samuddharet
 32 tato gaccheta rājendra sugandhāṃ lokaviśrutām
     sarvapāpaviśuddhātmā brahmaloke mahīyate
 33 rudrāvartaṃ tato gacchet tīrthasevī narādhipa
     tatra snātvā naro rājan svargaloke mahīyate
 34 gaṅgāyāś ca naraśreṣṭha sarasvatyāś ca saṃgame
     snāto 'śvamedham āpnoti svargalokaṃ ca gacchati
 35 bhadra karṇeśvaraṃ gatvā devam arcya yathāvidhi
     na durgatim avāpnoti svargalokaṃ ca gacchati
 36 tataḥ kubjāmrakaṃ gacchet tīrthasevī yathākramam
     gosahasram avāpnoti svargalokaṃ ca gacchati
 37 arundhatī vaṭaṃ gacchet tīrthasevī narādhipa
     sāmudrakam upaspṛśya trirātropoṣito naraḥ
     gosahasraphalaṃ vindet kulaṃ caiva samuddharet
 38 brahmāvartaṃ tato gacched brahma cārī samāhitaḥ
     aśvamedham avāpnoti svargalokaṃ ca gacchati
 39 yamunā prabhavaṃ gatvā upaspṛśya ca yāmune
     aśvamedha phalaṃ labdhvā svargaloke mahīyate
 40 darvī saṃkramaṇaṃ prāpya tīrthaṃ trailokyaviśrutam
     aśvamedham avāpnoti svargalokaṃ ca gacchati
 41 sindhor ca prabhavaṃ gatvā siddhagandharvasevitam
     tatroṣya rajanīḥ pañca vindyād bahusuvarṇakam
 42 atha vedīṃ samāsādya naraḥ paramadurgamām
     aśvamedham avāpnoti gacchec cauśanasīṃ gatim
 43 ṛṣikulyāṃ samāsādya vāsiṣṭhaṃ caiva bhārata
     vāsiṣṭhaṃ samatikramya sarve varṇā dvijātayaḥ
 44 ṛṣikulyāṃ naraḥ snātvā ṛṣilokaṃ prapadyate
     yadi tatra vasen māsaṃ śākāhāro narādhipa
 45 bhṛgutuṅgaṃ samāsādya vājimedhaphalaṃ labhet
     gatvā vīra pramokṣaṃ ca sarvapāpaiḥ pramucyate
 46 kṛttikā maghayoś caiva tīrtham āsādya bhārata
     agniṣṭomātirātrābhyāṃ phalaṃ prāpnoti puṇyakṛt
 47 tataḥ saṃdhyāṃ samāsādya vidyā tīrtham anuttamam
     upaspṛśya ca vidyānāṃ sarvāsāṃ pārago bhavet
 48 mahāśrame vased rātriṃ sarvapāpapramocane
     ekakālaṃ nirāhāro lokān āvasate śubhān
 49 ṣaṣṭha kālopavāsena māsam uṣya mahālaye
     sarvapāpaviśuddhātmā vindyād bahusuvarṇakam
 50 atha vetasikāṃ gatvā pitā maha niṣevitām
     aśvamedham avāpnoti gacchec cauśanasīṃ gatim
 51 atha sundarikā tīrthaṃ prāpya siddhaniṣevitam
     rūpasya bhāgī bhavati dṛṣṭam etat purātane
 52 tato vai brāhmaṇīṃ gatvā brahma cārī jitendriyaḥ
     padmavarṇena yānena brahmalokaṃ prapadyate
 53 tataś ca naimiṣaṃ gacchet puṇyaṃ siddhaniṣevitam
     tatra nityaṃ nivasati brahmā devagaṇair vṛtaḥ
 54 naimiṣaṃ prārthayānasya pāpasyārdhaṃ praṇaśyati
     praviṣṭamātras tu naraḥ sarvapāpaiḥ pramucyate
 55 tatra māsaṃ vased dhīro naimiṣe tīrthatatparaḥ
     pṛthivyāṃ yāni tīrthāni naimiṣe tāni bhārata
 56 abhiṣekakṛtas tatra niyato niyatāśanaḥ
     gavāmayasya yajñasya phalaṃ prāpnoti bhārata
     punāty ā saptamaṃ caiva kulaṃ bharatasattama
 57 yas tyajen naimiṣe prāṇān upavāsaparāyaṇaḥ
     sa modet svargalokastha evam āhur manīṣiṇaḥ
     nityaṃ puṇyaṃ ca medhyaṃ ca naimiṣaṃ nṛpasattama
 58 gaṅgodbhedaṃ samāsādya trirātropoṣito naraḥ
     vājapeyam avāpnoti brahmabhūtaś ca jāyate
 59 sarasvatīṃ samāsādya tarpayet pitṛdevatāḥ
     sārasvateṣu lokeṣu modate nātra saṃśayaḥ
 60 tataś ca bāhudāṃ gacched brahma cārī samāhitaḥ
     deva satrasya yajñasya phalaṃ prāpnoti mānavaḥ
 61 tataś cīravatīṃ gacchet puṇyāṃ puṇyatamair vṛtām
     pitṛdevārcana rato vājapeyam avāpnuyāt
 62 vimalāśokam āsādya virājati yathā śaśī
     tatroṣya rajanīm ekāṃ svargaloke mahīyate
 63 gopratāraṃ tato gacchet sarayvās tīrtham uttamam
     yatra rāmo gataḥ svargaṃ sa bhṛtyabalavāhanaḥ
 64 dehaṃ tyaktvā divaṃ yātas tasya tīrthasya tejasā
     rāmasya ca prasādena vyavasāyāc ca bhārata
 65 tasmiṃs tīrthe naraḥ snātvā gomatyāṃ kurunandana
     sarvapāpaviśuddhātmā svargaloke mahīyate
 66 rāma tīrthe naraḥ snātvā gomatyāṃ kurunandana
     aśvamedham avāpnoti punāti ca kulaṃ naraḥ
 67 śatasāhasrikaṃ tatra tīrthaṃ bharatasattama
     tatropasparśanaṃ kṛtvā niyato niyatāśanaḥ
     gosahasraphalaṃ puṇyaṃ prāpnoti bharatarṣabha
 68 tato gaccheta rājendra bhartṛsthānam anuttamam
     koṭitīrthe naraḥ snātvā arcayitvā guhaṃ nṛpa
     gosahasraphalaṃ vindet tejasvī ca bhaven naraḥ
 69 tato vārāṇasīṃ gatvā arcayitvā vṛṣadhvajam
     kapilā hrade naraḥ snātvā rājasūya phalaṃ labhet
 70 mārkaṇḍeyasya rājendra tīrtham āsādya durlabham
     gomatī gaṅgayoś caiva saṃgame lokaviśrute
     agniṣṭomam avāpnoti kulaṃ caiva samuddharet
 71 tato gayāṃ samāsādya brahma cārī jitendriyaḥ
     aśvamedham avāpnoti gamanād eva bhārata
 72 tatrākṣayavato nāma triṣu lokeṣu viśrutaḥ
     pitṝṇāṃ tatra vai dattam akṣayaṃ bhavati prabho
 73 mahānadyām upaspṛśya tarpayet pitṛdevatāḥ
     akṣayān prāpnuyāl lokān kulaṃ caiva samuddharet
 74 tato brahmasaro gacched dharmāraṇyopaśobhitam
     pauṇḍarīkam avāpnoti prabhātām eva śarvarīm
 75 tasmin sarasi rājendra brahmaṇo yūpa ucchritaḥ
     yūpaṃ pradakṣiṇaṃ kṛtvā vājapeyaphalaṃ labhet
 76 tato gaccheta rājendra dhenukāṃ lokaviśrutām
     ekaratroṣito rājan prayacchet tiladhenukām
     sarvapāpaviśuddhātmā somalokaṃ vrajed dhruvam
 77 tatra cihnaṃ mahārāja adyāpi hi na saṃśayaḥ
     kapilā saha vatsena parvate vicaraty uta
     sa vatsāyāḥ padāni sma dṛśyante 'dyāpi bhārata
 78 teṣūpaspṛśya rājendra padeṣu nṛpasattama
     yat kiṃ cid aśubhaṃ karma tat praṇaśyati bhārata
 79 tato gṛdhravaṭaṃ gacchet sthānaṃ devasya dhīmataḥ
     snāyīta bhasmanā tatra abhigamya vṛṣadhvajam
 80 brāhmaṇena bhavec cīrṇaṃ vrataṃ dvādaśa vārṣikam
     itareṣāṃ tu varṇānāṃ sarvapāpaṃ praṇaśyati
 81 gaccheta tata udyantaṃ parvataṃ gītanāditam
     sāvitraṃ tu padaṃ tatra dṛśyate bharatarṣabha
 82 tatra saṃdhyām upāsīta brāhmaṇaḥ saṃśitavrataḥ
     upāstā ca bhavet saṃdhyā tena dvādaśa vārṣikī
 83 yonidvāraṃ ca tatraiva viśrutaṃ bharatarṣabha
     tatrābhigamya mucyeta puruṣo yonisaṃkarāt
 84 kṛṣṇa śuklāv ubhau pakṣau gayāyāṃ yo vasen naraḥ
     punāty ā saptamaṃ rājan kulaṃ nāsty atra saṃśayaḥ
 85 eṣṭavyā bahavaḥ putrā yady eko 'pi gayāṃ vrajet
     yajeta vāśvamedhena nīlaṃ vā vṛṣam utsṛjet
 86 tataḥ phalguṃ vrajed rājaṃs tīrthasevī narādhipa
     aśvamedham avāpnoti siddhiṃ ca mahatīṃ vrajet
 87 tato gaccheta rājendra dharmapṛṣṭhaṃ samāhitaḥ
     yatra dharmo mahārāja nityam āste yudhiṣṭhira
     abhigamya tatas tatra vājimedhaphalaṃ labhet
 88 tato gaccheta rājendra brahmaṇas tīrtham uttamam
     tatrārcayitvā rājendra brahmāṇam amitaujasam
     rājasūyāśvamedhābhyāṃ phalaṃ prāpnoti mānavaḥ
 89 tato rājagṛhaṃ gacchet tīrthasevī narādhipa
     upaspṛśya tapodeṣu kākṣīvān iva modate
 90 yakṣiṇyā naityakaṃ tatra prāśnīta puruṣaḥ śuciḥ
     yakṣiṇyās tu prasādena mucyate bhrūṇa hatyayā
 91 maṇināgaṃ tato gatvā gosahasraphalaṃ labhet
     naityakaṃ bhuñjate yas tu maṇināgasya mānavaḥ
 92 daṣṭasyāśīviṣeṇāpi na tasya kramate viṣam
     tatroṣya rajanīm ekāṃ sarvapāpaiḥ pramucyate
 93 tato gaccheta brahmarṣer gautamasya vanaṃ nṛpa
     ahalyāyā hlade snātvā vrajeta paramāṃ gatim
     abhigamya śriyaṃ rājan vindate śriyam uttamām
 94 tatroda pāno dharmajña triṣu lokeṣu viśrutaḥ
     tatrābhiṣekaṃ kṛtvā tu vājimedham avāpnuyāt
 95 janakasya tu rājarṣeḥ kūpas tridaśapūjitaḥ
     tatrābhiṣekaṃ kṛtvā tu viṣṇulokam avāpnuyāt
 96 tato vinaśanaṃ gacchet sarvapāpapramocanam
     vājapeyam avāpnoti somalokaṃ ca gacchati
 97 gaṇḍakīṃ tu samāsādya sarvatīrthajalodbhavām
     vājapeyam avāpnoti sūryalokaṃ ca gacchati
 98 tato 'dhivaṃśyaṃ dharmajña samāviśya tapovanam
     guhyakeṣu mahārāja modate nātra saṃśayaḥ
 99 kampanāṃ tu samāsādya nadīṃ siddhaniṣevitām
     puṇḍarīkam avāpnoti sūryalokaṃ ca gacchati
 100 tato viśālām āsādya nadīṃ trailokyaviśrutām
    agniṣṭomam avāpnoti svargalokaṃ ca gacchati
101 atha māheśvarīṃ dhārāṃ samāsādya narādhipa
    aśvamedham avāpnoti kulaṃ caiva samuddharet
102 divaukasāṃ puṣkariṇīṃ samāsādya naraḥ śuciḥ
    na durgatim avāpnoti vājapeyaṃ ca vindati
103 maheśvara padaṃ gacched brahma cārī samāhitaḥ
    maheśvara pade snātvā vājimedhaphalaṃ labhet
104 tatra koṭis tu tīrthānāṃ viśrutā bharatarṣabha
    kūrmarūpeṇa rājendra asureṇa durātmanā
    hriyamāṇāhṛtā rājan viṣṇunā prabha viṣṇunā
105 tatrābhiṣekaṃ kurvāṇas tīrthakoṭyāṃ yudhiṣṭhira
    puṇḍarīkam avāpnoti viṣṇulokaṃ ca gacchati
106 tato gaccheta rājendra sthānaṃ nārāyaṇasya tu
    sadā saṃnihito yatra harir vasati bhārata
    śālagrāma iti khyāto viṣṇor adbhutakarmaṇaḥ
107 abhigamya trilokeśaṃ varadaṃ viṣṇum avyayam
    aśvamedham avāpnoti viṣṇulokaṃ ca gacchati
108 tatroda pāno dharmajña sarvapāpapramocanaḥ
    samudrās tatra catvāraḥ kūpe saṃnihitāḥ sadā
    tatropaspṛśya rājendra na durgatim avāpnuyāt
109 abhigamya mahādevaṃ varadaṃ viṣṇum avyayam
    virājati yathā soma ṛṇair mukto yudhiṣṭhira
110 jātismara upaspṛśya śuciḥ prayata mānasaḥ
    jātismaratvaṃ prāpnoti snātvā tatra na saṃśayaḥ
111 vaṭeśvara puraṃ gatvā arcayitvā tu keśavam
    īpsitāṁl labhate kāmān upavāsān na saṃśayaḥ
112 tatas tu vāmanaṃ gatvā sarvapāpapramocanam
    abhivādya hariṃ devaṃ na durgatim avāpnuyāt
113 bharatasyāśramaṃ gatvā sarvapāpapramocanam
    kauśikīṃ tatra seveta mahāpātaka nāśinīm
    rājasūyasya yajñasya phalaṃ prāpnoti mānavaḥ
114 tato gaccheta dharmajña campakāraṇyam uttamam
    tatroṣya rajanīm ekāṃ gosahasraphalaṃ labhet
115 atha jyeṣṭhilam āsādya tīrthaṃ paramasaṃmatam
    upoṣya rajanīm ekām agniṣṭoma phalaṃ labhet
116 tatra viśveśvaraṃ dṛṣṭvā devyā saha mahādyutim
    mitrā varuṇayor lokān āpnoti puruṣarṣabha
117 kanyā saṃvedyam āsādya niyato niyatāśanaḥ
    manoḥ prajāpater lokān āpnoti bharatarṣabha
118 kanyāyāṃ ye prayacchanti pānam annaṃ ca bhārata
    tad akṣayam iti prāhur ṛṣayaḥ saṃśitavratāḥ
119 niścīrāṃ ca samāsādya triṣu lokeṣu viśrutām
    aśvamedham avāpnoti viṣṇulokaṃ ca gacchati
120 ye tu dānaṃ prayacchanti niścīrā saṃgame narāḥ
    te yānti naraśārdūla brahmalokaṃ na saṃśayaḥ
121 tatrāśramo vasiṣṭhasya triṣu lokeṣu viśrutaḥ
    tatrābhiṣekaṃ kurvāṇo vājapeyam avāpnuyāt
122 devakūṭaṃ samāsādya brahmarṣigaṇasevitam
    aśvamedham avāpnoti kulaṃ caiva samuddharet
123 tato gaccheta rājendra kauśikasya muner hradam
    yatra siddhiṃ parāṃ prāpto viśvā mitro 'tha kauśikaḥ
124 tatra māsaṃ vased vīra kauśikyāṃ bharatarṣabha
    aśvamedhasya yat puṇyaṃ tan māsenādhigacchati
125 sarvatīrthavare caiva yo vaseta mahāhrade
    na durgatim avāpnoti vinded bahusuvarṇakam
126 kumāram abhigatvā ca vīrāśramanivāsinam
    aśvamedham avāpnoti naro nāsty atra saṃśayaḥ
127 agnidhārāṃ samāsādya triṣu lokeṣu viśrutām
    agniṣṭomam avāpnoti na ca svargān nivartate
128 pitā maha saro gatvā śailarājapratiṣṭhitam
    tatrābhiṣekaṃ kurvāṇo agniṣṭoma phalaṃ labhet
129 pitā mahasya sarasaḥ prasrutā lokapāvanī
    kumāra dhārā tatraiva triṣu lokeṣu viśrutā
130 yatra snātvā kṛtārtho 'smīty ātmānam avagacchati
    ṣaṣṭha kālopavāsena mucyate brahmahatyayā
131 śikharaṃ vai mahādevyā gauryās trailokyaviśrutam
    samāruhya naraḥ śrāddhaḥ stanakuṇḍeṣu saṃviśet
132 tatrābhiṣekaṃ kurvāṇaḥ pitṛdevārcane rataḥ
    hayamedham avāpnoti śakra lokaṃ ca gacchati
133 tāmrāruṇaṃ samāsādya brahma cārī samāhitaḥ
    aśvamedham avāpnoti śakra lokaṃ ca gacchati
134 nandinyāṃ ca samāsādya kūpaṃ tridaśasevitam
    naramedhasya yat puṇyaṃ tat prāpnoti kurūdvaha
135 kālikā saṃgame snātvā kauśikyāruṇayor yataḥ
    trirātropoṣito vidvān sarvapāpaiḥ pramucyate
136 urvaśī tīrtham āsādya tataḥ somāśramaṃ budhaḥ
    kumbhakarṇāśrame snātvā pūjyate bhuvi mānavaḥ
137 snātvā kokā mukhe puṇye brahma cārī yatavrataḥ
    jātismaratvaṃ prāpnoti dṛṣṭam etat purātane
138 sakṛn nandāṃ samāsādya kṛtātmā bhavati dvijaḥ
    sarvapāpaviśuddhātmā śakra lokaṃ ca gacchati
139 ṛṣabhadvīpam āsādya sevyaṃ krauñcaniṣūdanam
    sarasvatyām upaspṛśya vimānastho virājate
140 auddālakaṃ mahārāja tīrthaṃ muniniṣevitam
    tatrābhiṣekaṃ kurvīta sarvapāpaiḥ pramucyate
141 dharmatīrthaṃ samāsādya puṇyaṃ brahmarṣisevitam
    vājapeyam avāpnoti naro nāsty atra saṃśayaḥ
142 tathā campāṃ samāsādya bhāgīrathyāṃ kṛtodakaḥ
    daṇḍārkam abhigamyaiva gosahasraphalaṃ labhet
143 laveḍikāṃ tato gacchet puṇyāṃ puṇyopasevitām
    vājapeyam avāpnoti vimānasthaś ca pūjyate

SECTION LXXXII

"Pulastya said, 'O thou of excellent vows, I have been much gratified with thy humility, thy self-control, and thy truth, thou blessed one versed in morality! O sinless one, it is for this virtue of thine which thou hast acquired from regard to thy ancestors, that I have been gratified with thee and thou hast, O son, obtained a sight of my person. O Bhishma. my eyes can penetrate into everything. Tell me what I may do for thee. O sinless one, O thou foremost of the Kuru race, I will grant thee whatever thou mayst ask me.'
"Bhishma said, 'O highly blessed one, when thou who art worshipped by the three worlds hast been gratified with me and when I have obtained a sight of thy exalted self, I regard myself as already crowned with success. But, O thou foremost of virtuous persons, if I have deserved thy favour, I will tell thee my doubts and it behoveth thee to dispel them, O holy one, I have some religious doubts in respect of tirthas. Speak of those to me in detail, I desire to hear thee. O thou that resemblest a celestial himself, what is his merit, O regenerate Rishi, who goeth round the whole earth (visiting shrines). O tell me this with certainty."
"Pulastya said, 'O son, listen with attention. I will tell thee of the merit which attacheth to tirthas and which constituth the refuge of the Rishis. He whose hands and feet and mind and knowledge and asceticism and acts are under wholesome control, enjoyeth the fruits of tirthas. He who has ceased to accept gifts, he that is contented, he that is free from pride enjoys the fruits of tirthas. He that is without sin, he that acts without purpose, he that eats light, he that has his senses under control, he that is free from every sin, enjoys the fruits of tirthas. O king, he that is free from anger, he that adhereth to truth, he that is firm in vows, he that regardeth all creatures as his own self, enjoyeth the fruits of tirthas. In the Vedas the Rishis have declared in due order the sacrifices and also their fruits here and hereafter truly. O lord of earth, those sacrifices cannot be accomplished by him that is poor, for those sacrifices require various materials and diverse things in large measures. These, therefore can be performed by kings or sometimes by other men of prosperity and wealth. O lord of men, that rite, however, which men without wealth, without allies, singly, without wife and children, and destitute of means, are capable of accomplishing and the merit of which is equal unto the sacred fruits of sacrifices, I will now declare unto thee, thou best of warriors! O thou best of the Bharata race, sojourns in tirthas which are meritorious and which constitute one of the high
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mysteries of the Rishis, are even superior to sacrifices. He is a poor man who having gone to a tirtha hath not fasted for three nights, who hath not given away gold, and who hath not distributed kine. Indeed, one acquireth not, by the performance of the Agnishtoma and other sacrifices distinguished by large gifts, that merit which one requireth by a sojourn to a tirtha. In the world of men, there is that tirtha of the God of gods, celebrated over the three worlds by the name of Pushkara. One that sojourneth there becometh equal unto that deity. O high-souled son of the Kuru race, during the two twilights and mid-day there is the presence of hundred thousand millions of tirthas in Pushkara. The Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, the Gandharvas, and the Apsaras are ever present, O exalted one, in Pushkara. It was there, O king, that the gods, the Daityas and Brahmarshis, having performed ascetic devotions there, obtained great merit and finally attained to god-hood.'"
"Men of self-control, by even thinking mentally of Pushkara, are cleansed from their sins, and regarded in heaven. O king, the illustrious grand-sire having the lotus for his seat, had dwelt with great pleasure in this tirtha. O blessed one, it was in Pushkara that the gods with the Rishis having acquired of old great merit, finally obtained the highest success. The person who, devoted to the worship of the gods and the Pitris, batheth in this tirtha, obtaineth, it hath been said by the wise, merit that is equal to ten times that of the horse-sacrifice. Having gone to the Pushkara woods, he that feedeth even one Brahmana, becometh happy here and hereafter, O Bhishma, for that act. He that supporteth himself on vegetables and roots and fruits, may with pious regard and without disrespect, give even such fare to a Brahmana. And, O best of kings, the man of wisdom, even by such a gift, will acquire the merit of a horse-sacrifice. Those illustrious persons among Brahmanas or Kshatriyas or Vaisyas or Sudras that bathe in Pushkara are freed from the obligation of rebirth. That man in special who visits Pushkara on the full moon of the month of Karttika, acquireth ever-lasting regions in the abode of Brahma. He that thinketh with joined hands morning and evening, of the Pushkara, practically batheth, O Bharata, in every tirtha. Whether a male or a female, whatever sins one may commit since birth, are all destroyed as soon as one batheth in Pushkara. As the slayer of Madhu is the foremost of all the celestials, so is Pushkara, O king, the foremost of all tirthas. A man by residing with purity and regulated vows for twelve years in Pushkara, acquireth the merit of all the sacrifices, and goeth to the abode of Brahma. The merit of one who performeth the Agni-hotra for full one hundred years, is equal to that of him who resideth for the single month of Karttika in Pushkara. There are three white hillocks and three springs known from the remotest times, we do not know why, by the name of the Pushkara. It is difficult to go to
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[paragraph continues] Pushkara; it is difficult to undergo ascetic austerities at Pushkara; it is difficult to give away at Pushkara; and it is difficult to live at Pushkara."
"Having dwelt for twelve nights at Pushkara with regulated diet and vows, and having walked round (the place), one must go to Jamvu-marga. One that goeth to Jamvu-marga which is resorted to by the celestials, the Rishis, and the Pitris, acquireth the merit of the horse-sacrifice and the fruition of all his wishes. The man that resideth there for five nights, hath his soul cleansed from all sins. He never sinketh into hell, but acquireth high success. Leaving Jamvu-marga one must go to Tandulikasrama. He that goeth there never sinketh into hell but ascendeth to the abode of Brahma. He that goeth to the lake of Agastya and occupieth himself with the worship of the Pitris and celestials, fasting for three nights, acquireth, O king, the fruit of the Agnishtoma. Going thither, he that liveth on vegetables or fruits acquireth the status called Kaumara. One should next proceed to the beautiful asylum of Kanwa, which is worshipped by the whole world. That sacred wood characterised by holiness, existeth, O bull of the Bharata race, from very remote times. As soon as one entereth it, he is freed from all his sins. He who with regulated diet and vows worshippeth the Pitris and the gods there, obtaineth the fruit of a sacrifice that is capable of bestowing the fruition of all one's desires. Having walked round this asylum one must then go to the spot where Yayati fell (from heaven). He that goeth thither, acquireth the merit of a horse-sacrifice. One must then go to Mahakala with regulated diet and senses subdued. And having bathed in the tirtha called Koti, one obtaineth the merit of a horse-sacrifice. A virtuous man should next proceed to the tirtha of Sthanu, the husband of Uma, known over the three worlds by the name of Bhadravata. That best of men who goeth to Bhadravata, beholdeth Isana and obtaineth the fruit of a gift of a thousand kine. And through the grace of Mahadeva, he acquireth the status of Ganapatya blessed with prosperity and peace and high grace. Having arrived then at the Narmada, that river celebrated over the three worlds, and given oblations of water to the Pitris and the gods, one acquireth the fruit of the horse-sacrifice. He that goeth into the Southern ocean, practising the Brahmacharya mode of life, and with senses subdued, acquireth the fruit of the Agnishtoma sacrifice and ascendeth to heaven. Having arrived at Charmanwati, with regulated diet and senses subdued, one acquireth, at the command of Rantideva, the merit of the Agnishtoma sacrifice. One must then go, O virtuous chief of warriors, to Arvuda, the son of Himavat, where there was a hole through the earth in days of yore. There is the asylum of Vasistha, celebrated over the three worlds. Having resided for one night, one obtaineth the merit of the gift of a thousand kine. He that, leading a Brahmacharya mode of life batheth in the tirtha called Pinga, obtaineth, O tiger among kings, the merit of the gift of a hundred Kapila
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kine. One must next go, O king, to that excellent tirtha called Prabhasa. There Hutasana is always present in his own person. He, the friend of Pavana, O hero, is the mouth of all the gods. The man that with subdued and sanctified soul batheth in that tirtha, obtaineth merit greater than that of the Agnishtoma or Atiratra sacrifices. Proceeding next to the spot where the Saraswati mingleth with the sea, one obtaineth the fruit of the gift of a thousand kine and heaven also besides, O bull of the Bharata race, blazing forth for all time like Agni himself. He that with subdued soul batheth in the tirtha of the king of waters, and giveth oblations of water unto the Pitris and the gods, living there for three nights, blazeth forth like the Moon, and obtaineth also the fruit of the horse-sacrifice. One should next proceed, O best of the Bharata, unto the tirtha known by the name of Varadana, where (the Rishi) Durvasa had given a boon unto Vishnu. A man by bathing in Varadana obtaineth the fruit of the gift of a thousand kine. One should next proceed with subdued senses and regulated diet to Dwaravati, where by bathing in Pindaraka, one obtaineth the fruit of the gift of gold in abundance. O blessed one, it is wonderful to relate that in that tirtha, to this day, coins with the mark of the lotus and lotuses also with the mark of the trident, are seen. O represser of heroes! And O bull among men, the presence of Mahadeva is there. Arriving then, O Bharata, at the spot where the Sindhu mingleth with the sea, one should with subdued soul bathe in that tirtha of Varuna. And bathing there and giving oblations of water to the Pitris, the Rishis, and the gods one acquireth, O bull of the Bharata race, the region of Varuna, and blazeth forth in effulgence of his own. Men of wisdom say that, by worshipping the god known by the name of Shankukarneswara, one acquireth ten times the merit of the horse-sacrifice. O bull of the Bharata race, having walked round that tirtha, one should, O thou foremost of the Kurus, go to that tirtha celebrated over the three worlds and known by the name of Drimi. That tirtha cleanseth from every sin, and it is there that the gods including Brahma worship Maheswara. Having bathed there and worshipped Rudra surrounded by the other gods, one is freed from all sins since birth. It was there, O best of men, that Drimi was adored by all the gods. Bathing there, O best of men, one obtaineth the fruit of the horse-sacrifice. O thou of great intelligence, Vishnu the creator of the universe, after slaying the Daityas and Danavas, went thither to purify himself. O virtuous one, one should next proceed to Vasudhara adored by all. The moment one arrives at that tirtha, one acquireth the fruit of the horse-sacrifice. And, O thou best of the Kurus, by bathing there with subdued soul and rapt attention, and giving oblations of water unto the gods and the Pitris one ascendeth unto the region of Vishnu and is adored there. In that tirtha, O bull of the Bharata race, there is a sacred lake of the Vasus. By bathing there and drinking of its water,
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one becometh regarded of the Vasus. There is a celebrated tirtha of the name of Sindhuttama, which destroyeth every sin. O best of men, by bathing there, one acquireth the fruit of the gift of gold in abundance. By arriving at Bhadratunga with sanctified soul and purity of conduct, one acquireth the region of Brahma and a high state of blessedness. There is then the tirtha of the Kumarikas of Indra, that is much resorted to by the Siddhas. O best of men, by bathing there, one obtaineth the region of Indra. In Kumarika there is another tirtha called Renuka, which is also resorted to by the Siddhas. A Brahmana by bathing there would become as bright as the Moon. Proceeding next to the tirtha called the Panchananda, with subdued sense and regulated diet, one obtaineth the fruit of the five sacrifices that have been mentioned one after another in the scriptures. Then, O king, one should go to the excellent region of Bhima. O best of the Bharatas by bathing in the tirtha there, that is called Yoni, a man (in his next birth) becometh, O king, the son of a goddess, bearing ear-rings decked with pearls, and obtaineth also the merit of the gift of a hundred thousand kine. Proceeding next to Srikunda, celebrated over the three worlds and worshipping the grandsire, one obtaineth the fruit of the gift of a thousand kine. O virtuous one, one should then go to the excellent tirtha called Vimala, where to this day may be seen fishes of golden and silver hues. By bathing there, one soon acquireth the region of Vasava, and his soul being cleansed from every sin, he attaineth to a high state of blessedness. Proceeding next to Vitasta and giving oblations of water unto the Pitris and the gods, a man, O Bharata, obtaineth the fruit of the Vajapeya sacrifice. That sin-destroying tirtha known by the name of Vitasta, is situate in the country of the Kasmiras and is the abode of the Naga Takshaka. Bathing there, a man certainly obtaineth the fruit of the Vajapeya sacrifice, and his soul cleansed from every sin, he attaineth to a high state of blessedness. One should next proceed to Vadava celebrated over the three worlds. Bathing there with due rites in the evening, one should offer rice boiled in butter and milk, according to the best of his might, unto the deity of seven flames. Men of wisdom say that a gift made here in honour of the Pitris, becometh inexhaustible. The Rishis, the Pitris, the gods, the Gandharvas, several tribes of Apsaras, the Guhyakas, the Kinnaras, the Yakshas, the Siddhas, the Vidhyadharas, the Rakshasas, Daityas, Rudras, and Brahma himself, O king, having with subdued senses, accepted a course of austerities for a thousand years in order to move Vishnu to grace, cooked rice in milk and butter and gratified Kesava with oblations, each offered with seven Riks. And, O king, the gratified Kesava thereupon conferred on them the eight-fold attributes called Aiswarya and other objects that they desired. And having bestowed upon them these, that god disappeared in their sight like lightning in the clouds. And it is for this, O Bharata, that that tirtha became
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known by the name of Saptacharu, and if one offereth Charu there to the seven flamed deity, he obtaineth merit superior to that of the gift of a hundred thousand kine, to that of a hundred Rajasuya sacrifices, as also of a hundred horse-sacrifices. Leaving Vadava, O king, one should then proceed to Raudrapada, and beholding Mahadeva there one obtaineth the merit of the horse-sacrifice. Proceeding then, with subdued soul and leading a Brahmacharya mode of life, to Manimat, and residing there for one night, one acquireth, O king, the merit of the Agnishtoma sacrifice. One should then go, O king, to Devika celebrated over the whole world. It was there, O bull of Bharata race, that, as heard by us, the Brahmanas first sprang into existence. There also is the region of the holder of the trident--a region that is celebrated over the world. Having bathed in Devika and worshipped Maheswara by offering him, to the best of one's might, rice boiled in milk and butter, a man obtaineth, O bull of the Bharata race, the merit of a sacrifice that is capable of filling every desire. There also is another tirtha of Rudra called Kamakhya, which is much resorted to by the gods. Bathing there, a man speedily obtaineth success. By touching also the water of Yajana. Brahmavaluka, and Pushpamva, one becometh free from sorrow in after life. The learned have said that the sacred tirtha of Devika, the resort of the gods and the Rishis, is five Yojanas in length and half a Yojana in breadth. One should then, in due order, proceed, O king, to Dirghasatra. There the gods with Brahma at their head, the Siddhas, and the greatest Rishis, with regulated vows and the recitation and acceptance of the preliminary pledge, perform the long-extending sacrifice. O king, by going only to Dirghasatra, O represser of foes, one obtaineth merit that is superior, O Bharata, to that of the Rajasuya or the horse-sacrifice. One should next proceed with subdued senses and regulated diet to Vinasana, where Saraswati disappearing on the breast of Meru, re-appeareth at Chamasa, Shivodbheda and Nagadbheda. Bathing in Chamasadbheda, one obtaineth the merit of the Agnishtoma sacrifice. Bathing in Shivodbheda, one acquireth the merit of the gift of a thousand kine. And bathing in Nagodbheda, one obtaineth the region of the Nagas. One should proceed, next, to the inaccessible tirtha of Shasayana, where the cranes, O Bharata, disappearing in the form of sasas, re-appear every year in the month of Karttika, and bathe, O blessed chief of the Bharata race, in the Sarsawati. Bathing there, O tiger among men, one blazeth forth like the Moon, and obtaineth, O bull of the Bharata race, the merit of the gift of a thousand kine. One should next proceed, O thou of the Kuru race, to Kumarakoti, with subdued senses, and bathing there, worship the gods and the Puris. By doing this, one obtaineth the merit of the gift of ten thousand kine, and raiseth all his ancestors to higher regions. One should next, O virtuous one, proceed with subdued soul to Rudrakoti, where in olden days, O king, ten millions of Munis had assembled. And, O
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king, filled with great joy at the prospect of beholding Mahadeva, the Rishis assembled there, each saying, 'I will first behold the god! I will first behold the god!' And, O king, in order to prevent disputes amongst those Rishis of subdued souls, the Lord of Yoga, by the help of his Yoga power, multiplied himself into ten million forms, and stood before every one of them. And every one of these Rishis said, 'I have seen him first!' And gratified, O king, with the deep devotion of those Munis of subdued souls, Mahadeva granted them a boon, saying, 'From this day your righteousness shall grow!' And, O tiger among men, one that bathes, with a pure mind, in Rudrakoti obtaineth the merit of the horse-sacrifice and delivereth his ancestors. One should next proceed, O king, to that highly sacred and celebrated region where the Saraswati mingles with the sea. Thither, O king, the gods with Brahma at their head and Rishis with wealth of asceticism repair for adoring Kesava on the fourteenth day of the lighted fortnight of the month of Chaitra. Bathing there, O tiger among men, one obtaineth the merit of giving away gold in abundance, and his soul being cleansed from every sin, he ascendeth to the region of Brahma. It is there, O king, that the Rishis have completed many a sacrifice. By a trip to that spot one obtaineth the merit of the gifts of a thousand kine.'"

Book 3
Chapter 83

 1 [pulastya]
      atha saṃdhyāṃ samāsādya saṃvedyaṃ tīrtham uttamam
      upaspṛśya naro vidvān bhaven nāsty atra saṃśayaḥ
  2 rāmasya ca prasādena tīrthaṃ rājan kṛtaṃ purā
      tal lohityaṃ samāsādya vindyād bahusuvarṇakam
  3 karatoyāṃ samāsādya trirātropoṣito naraḥ
      aśvamedham avāpnoti kṛte paitāmahe vidhau
  4 gaṅgāyās tv atha rājendra sāgarasya ca saṃgame
      aśvamedhaṃ daśaguṇaṃ pravadanti manīṣiṇaḥ
  5 gaṅgāyās tv aparaṃ dvīpaṃ prāpya yaḥ snāti bhārata
      trirātropoṣito rājan sarvakāmān avāpnuyāt
  6 tato vaitaraṇīṃ gatvā nadīṃ pāpapramocanīm
      virajaṃ tīrtham āsādya virājati yathā śaśī
  7 prabhavec ca kule puṇye sarvapāpaṃ vyapohati
      gosahasraphalaṃ labdhvā punāti ca kulaṃ naraḥ
  8 śoṇasya jyotirathyāś ca saṃgame nivasañ śuciḥ
      tarpayitvā pitṝn devān agniṣṭoma phalaṃ labhet
  9 śoṇasya narmadāyāś ca prabhave kurunandana
      vaṃśagulma upaspṛśya vājimedhaphalaṃ labhet
  10 ṛṣabhaṃ tīrtham āsādya kośalāyāṃ narādhipa
     vājapeyam avāpnoti trirātropoṣito naraḥ
 11 kośalāyāṃ samāsādya kālatīrtha upaspṛśet
     vṛśabhaikādaśa phalaṃ labhate nātra saṃśayaḥ
 12 puṣpavatyām upaspṛśya trirātropoṣito naraḥ
     gosahasraphalaṃ vindyāt kulaṃ caiva samuddharet
 13 tato badarikā tīrthe snātvā prayata mānasaḥ
     dīrgham āyur avāpnoti svargalokaṃ ca gacchati
 14 tato mahendram āsādya jāmadagnya niṣevitam
     rāma tīrthe naraḥ snātvā vājimedhaphalaṃ labhet
 15 mataṅgasya tu kedāras tatraiva kurunandana
     tatra snātvā naro rājan gosahasraphalaṃ labhet
 16 śrīparvataṃ samāsādya nadītīra upaspṛśet
     aśvamedham avāpnoti svargalokaṃ ca gacchati
 17 śrīparvate mahādevo devyā saha mahādyutiḥ
     nyavasat paramaprīto brahmā ca tridaśair vṛtaḥ
 18 tatra deva hrade snātvā śuciḥ prayata mānasaḥ
     aśvamedham avāpnoti parāṃ siddhiṃ ca gacchati
 19 ṛṣabhaṃ parvataṃ gatvā pāṇḍyeṣu surapūjitam
     vājapeyam avāpnoti nākapṛṣṭhe ca modate
 20 tato gaccheta kāverīṃ vṛtām apsarasāṃ gaṇaiḥ
     tatra snātvā naro rājan gosahasraphalaṃ labhet
 21 tatas tīre samudrasya kanyā tīrtha upaspṛśet
     tatropaspṛśya rājendra sarvapāpaiḥ pramucyate
 22 atha gokarṇam āsādya triṣu lokeṣu viśrutam
     samudramadhye rājendra sarvalokanamaskṛtam
 23 yatra brahmādayo devā ṛṣayaś ca tapodhanāḥ
     bhūtayakṣapiśācāś ca kiṃnarāḥ sa mahoragāḥ
 24 siddhacāraṇagandharvā mānuṣāḥ pannagās tathā
     saritaḥ sāgarāḥ śailā upāsanta umā patim
 25 tatreśānaṃ samabhyarcya trirātropoṣito naraḥ
     daśāśvamedham āpnoti gāṇapatyaṃ ca vindati
     uṣya dvādaśa rātraṃ tu kṛtātmā bhavate naraḥ
 26 tata eva tu gāyatryāḥ sthānaṃ trailokyaviśrutam
     trirātram uṣitas tatra gosahasraphalaṃ labhet
 27 nidarśanaṃ ca pratyakṣaṃ brāhmaṇānāṃ narādhipa
     gāyatrīṃ paṭhate yas tu yonisaṃkarajas tathā
     gāthā vā gītikā vāpi tasya saṃpadyate nṛpa
 28 saṃvartasya tu viprarṣer vāpīm āsādya durlabhām
     rūpasya bhāgī bhavati subhagaś caiva jāyate
 29 tato veṇṇāṃ samāsādya tarpayet pitṛdevatāḥ
     mayūrahaṃsasaṃyuktaṃ vimānaṃ labhate naraḥ
 30 tato godāvarīṃ prāpya nityaṃ siddhaniṣevitām
     gavām ayam avāpnoti vāsuker lokam āpnuyāt
 31 veṇṇāyāḥ saṃgame snātvā vājapeyaphalaṃ labhet
     varadā saṃgame snātvā gosahasraphalaṃ labhet
 32 brahma sthānaṃ samāsādya trirātram uṣito naraḥ
     gosahasraphalaṃ vindet svargalokaṃ ca gacchati
 33 kuśaplavanam āsādya brahma cārī samāhitaḥ
     trirātram uṣitaḥ snātvā aśvamedha phalaṃ labhet
 34 tato deva hrade ramye kṛṣṇa veṇṇā jalodbhave
     jātimātrahrade caiva tathā kanyāśrame nṛpa
 35 yatra kratuśatair iṣṭvā devarājo divaṃ gataḥ
     agniṣṭoma śataṃ vinded gamanād eva bhārata
 36 sarvadeva hrade snātvā gosahasraphalaṃ labhet
     jātimātrahrade snātvā bhavej jātismaro naraḥ
 37 tato 'vāpya mahāpuṇyāṃ payoṣṇīṃ saritāṃ varām
     pitṛdevārcana rato gosahasraphalaṃ labhet
 38 daṇḍakāraṇyam āsādya mahārāja upaspṛśet
     gosahasraphalaṃ tatra snātamātrasya bhārata
 39 śarabhaṅgāśramaṃ gatvā śukasya ca mahātmanāḥ
     na durgatim avāpnoti punāti ca kulaṃ naraḥ
 40 tataḥ śūrpārakaṃ gacchej jāmadagnya niṣevitam
     rāma tīrthe naraḥ snātvā vindyād bahusuvarṇakam
 41 sapta godāvare snātvā niyato niyatāśanaḥ
     mahat puṇyam avāpnoti devalokaṃ ca gacchati
 42 tato devapathaṃ gacchen niyato niyatāśanaḥ
     deva satrasya yat puṇyaṃ tad avāpnoti mānavaḥ
 43 tuṅgakāraṇyam āsādya brahma cārī jitendriyaḥ
     vedān adhyāpayat tatra ṛṣiḥ sārasvataḥ purā
 44 tatra vedān pranaṣṭāṃs tu muner aṅgirasaḥ sutaḥ
     upaviṣṭo maharṣīṇām uttarīyeṣu bhārata
 45 oṃkāreṇa yathānyāyaṃ samyag uccāritena ca
     yena yat pūrvam abhyastaṃ tat tasya samupasthitam
 46 ṛṣayas tatra devāś ca varuṇo 'gniḥ prajāpatiḥ
     harir nārāyaṇo devo mahādevas tathaiva ca
 47 pitā mahaś ca bhagavān devaiḥ saha mahādyutiḥ
     bhṛguṃ niyojayām āsa yājanārthe mahādyutim
 48 tataḥ sacakre bhagavān ṛṣīṇāṃ vidhivat tadā
     sarveṣāṃ punar ādhānaṃ vidhidṛṣṭena karmaṇā
 49 ājyabhāgena vai tatra tarpitās tu yathāvidhi
     devās tribhuvaṇaṃ yātā ṛṣayaś ca yathāsukham
 50 tad araṇyaṃ praviṣṭasya tuṅgakaṃ rājasattama
     pāpaṃ praṇaśyate sarvaṃ striyo vā puruṣasya vā
 51 tatra māsaṃ vased dhīro niyato niyatāśanaḥ
     brahmalokaṃ vrajed rājan punīte ca kulaṃ naraḥ
 52 medhāvikaṃ samāsādya pitṝn devāṃś ca tarpayet
     agniṣṭomam avāpnoti smṛtiṃ medhāṃ ca vindati
 53 tataḥ kālaṃjaraṃ gatvā parvataṃ lokaviśrutam
     tatra deva hrade snātvā gosahasraphalaṃ labhet
 54 ātmānaṃ sādhayet tatra girau kālaṃjare nṛpa
     svargaloke mahīyeta naro nāsty atra saṃśayaḥ
 55 tato girivaraśreṣṭhe citrakūṭe viśāṃ pate
     mandākinīṃ samāsādya nadīṃ pāpapramocinīm
 56 tatrābhiṣekaṃ kurvāṇaḥ pitṛdevārcane rataḥ
     aśvamedham avāpnoti gatiṃ ca paramāṃ vrajet
 57 tato gaccheta rājendra bhartṛsthānam anuttamam
     yatra devo mahāseno nityaṃ saṃnihito nṛpaḥ
 58 pumāṃs tatra naraśreṣṭha gamanād eva sidhyati
     koṭitīrthe naraḥ snātvā gosahasraphalaṃ labhet
 59 pradakṣiṇam upāvṛtya jyeṣṭhasthānaṃ vrajen naraḥ
     abhigamya mahādevaṃ virājati yathā śaśī
 60 tatra kūpo mahārāja viśruto bharatarṣabha
     samudrās tatra catvāro nivasanti yudhiṣṭhira
 61 tatropaspṛśya rājendra kṛtvā cāpi pradakṣiṇam
     niyatātmā naraḥ pūto gaccheta paramāṃ gatim
 62 tato gacchet kuruśreṣṭha śṛṅgavera puraṃ mahat
     yatra tīrṇo mahārāja rāmo dāśarathiḥ purā
 63 gaṅgāyāṃ tu naraḥ snātvā brahma cārī samāhitaḥ
     vidhūtapāpmā bhavati vājapeyaṃ ca vindati
 64 abhigamya mahādevam abhyarcya ca narādhipa
     pradakṣiṇam upāvṛtya gāṇapatyam avāpnuyāt
 65 tato gaccheta rājendra prayāgam ṛṣisaṃstutam
     yatra brahmādayo devā diśaś ca sa dig īśvarāḥ
 66 lokapālāś ca sādhyāś ca nairṛtāḥ pitaras tathā
     sanat kumāra pramukhās tathaiva paramarṣayaḥ
 67 aṅgiraḥ pramukhāś caiva tathā brahmarṣayo 'pare
     tathā nāgāḥ suparṇāś ca siddhāś cakracarās tathā
 68 saritaḥ sāgarāś caiva gandharvāpsarasas tathā
     hariś ca bhagavān āste prajāpatipuraskṛtaḥ
 69 tatra trīṇy agnikuṇḍāni yeṣāṃ madhye ca jāhnavī
     prayāgād abhiniṣkrāntā sarvatīrthapuraskṛtā
 70 tapanasya sutā tatra triṣu lokeṣu viśrutā
     yamunā gaṅgayā sārdhaṃ saṃgatā lokapāvanī
 71 gaṅgāyamunayor madyaṃ pṛthivyā jaghanaṃ smṛtam
     prayāgaṃ jaghanasyāntam upastham ṛṣayo viduḥ
 72 prayāgaṃ sa pratiṣṭhānaṃ kambalāśvatarau tathā
     tīrthaṃ bhogavatī caiva vedī proktā prajāpateḥ
 73 tatra vedāś ca yajñāś ca mūrtimanto yudhiṣṭhira
     prajāpatim upāsante ṛṣayaś ca mahāvratāḥ
     yajante kratubhir devās tathā cakracarā nṛpa
 74 tataḥ puṇyatamaṃ nāsti triṣu lokeṣu bhārata
     prayāgaḥ sarvatīrthebhyaḥ prabhavaty adhikaṃ vibho
 75 śravaṇāt tasya tīrthasya nāma saṃkīrtanād api
     mṛttikā lambhanād vāpi naraḥ pāpāt pramucyate
 76 tatrābhiṣekaṃ yaḥ kuryāt saṃgame saṃśitavrataḥ
     puṇyaṃ saphalam āpnoti rājasūyāśvamedhayoḥ
 77 eṣā yajana bhūmir hi devānām api satkṛtā
     tatra dattaṃ sūkṣmam api mahad bhavati bhārata
 78 na veda vacanāt tāta na lokavacanād api
     matir utkramaṇīyā te prayāgamaraṇaṃ prati
 79 daśa tīrthasahasrāṇi ṣaṣṭikoṭtyas tathāparāḥ
     yeṣāṃ sāṃnidhyam atraiva kīrtitaṃ kurunandana
 80 cāturvede ca yat puṇyaṃ satyavādiṣu caiva yat
     snāta eva tadāpnoti gaṅgā yamuna saṃgame
 81 tatra bhogavatī nāma vāsukes tīrtham uttamam
     tatrābhiṣekaṃ yaḥ kuryāt so 'śvamedham avāpnuyāt
 82 tatra haṃsaprapatanaṃ tīrthaṃ trailokyaviśrutam
     daśāśvamedhikaṃ caiva gaṅgāyāṃ kurunandana
 83 yatra gaṅgā mahārāja sa deśas tat tapovanam
     siddhakṣetraṃ tu taj jñeyaṃ gaṅgātīrasamāśritam
 84 idaṃ satyaṃ dvijātīnāṃ sādhūnām ātmajasya ca
     suhṛdāṃ ca japet karṇe śiṣyasyānugatasya ca
 85 idaṃ dharmyam idaṃ puṇyam idaṃ medhyam idaṃ sukham
     idaṃ svargyam idaṃ ramyam idaṃ pāvanam uttamam
 86 maharṣīṇām idaṃ guhyaṃ sarpapāpapramocanam
     adhītya dvijamadhye ca nirmalatvam avāpnuyāt
 87 yaś cedaṃ śṛṇuyān nityaṃ tīrthapuṇyaṃ sadā śuciḥ
     jātīḥ sa smarate bahvīr nākapṛṣṭhe ca modate
 88 gamyāny api ca tīrthāni kīrtitāny agamāni ca
     manasā tāni gaccheta sarvatīrthasamīkṣayā
 89 etāni vasubhiḥ sādhyair ādityair marud aśvibhiḥ
     ṛṣibhir devakalpaiś ca śritāni sukṛtaiṣibhiḥ
 90 evaṃ tvam api kauravya vidhinānena suvrata
     vraja tīrthāni niyataḥ puṇyaṃ puṇyena vardhate
 91 bhāvitaiḥ kāraṇaiḥ pūrvam āstikyāc chruti darśanāt
     prāpyante tāni tīrthāni sadbhiḥ śiṣṭānudarśibhiḥ
 92 nāvrato nākṛtātmā ca nāśucir na ca taskaraḥ
     snāti tīrtheṣu kauravya na ca vakramatir naraḥ
 93 tvayā tu samyagvṛttena nityaṃ dharmārthadarśinā
     pitaras tāritās tāta sarve ca prapitā mahāḥ
 94 pitā maha purogāś ca devāḥ sarṣigaṇā nṛpa
     tava dharmeṇa dharmajña nityam evābhitoṣitāḥ
 95 avāpsyasi ca lokān vai vasūnāṃ vāsavopama
     kīrtiṃ ca mahatīṃ bhīṣma prāpsyase bhuvi śāśvatīm
 96 [nārada]
     evam uktvābhyanujñāpya pulastyo bhagavān ṛṣiḥ
     prītaḥ prītena manasā tatraivāntaradhīyate
 97 bhīṣmaś ca kuruśārdūla śāstratattvārtha darśivān
     pulastyavacanāc caiva pṛthivīm anucakrame
 98 anena vidhinā yas tu pṛthivīṃ saṃcariṣyati
     aśvamedha śatasyāgryaṃ phalaṃ pretya sa bhokṣyate
 99 ataś cāṣṭa guṇaṃ pārtha prāpsyase dharmam uttamam
     netā ca tvam ṛṣīn yasmāt tena te 'ṣṭa guṇaṃ phalam
 100 rakṣogaṇāvakīrṇāni tīrthāny etāni bhārata
    na gatir vidyate 'nyasya tvām ṛte kurunandana
101 idaṃ devarṣicaritaṃ sarvatīrthārtha saṃśritam
    yaḥ paṭhet kalyam utthāya sarvapāpaiḥ pramucyate
102 ṛṣimukhyāḥ sadā yatra vālmīkis tv atha kāśyapaḥ
    ātreyas tv atha kauṇḍinyo viśvā mitro 'tha gautamaḥ
103 asito devalaś caiva mārkaṇḍeyo 'tha gālavaḥ
    bharad vājo vasiṣṭhaś ca munir uddālakas tathā
104 śaunakaḥ saha putreṇa vyāsaś ca japatāṃ varaḥ
    durvāsāś ca muniśreṣṭho gālavaś ca mahātapaḥ
105 ete ṛṣivarāḥ sarve tvatpratīkṣās tapodhanāḥ
    ebhiḥ saha mahārāja tīrthāny etāny anuvraja
106 eṣa vai lomaśo nāma devarṣir amitadyutiḥ
    sameṣyati tvayā caiva tena sārdham anuvraja
107 mayā ca sahadharmajña tīrthāny etāny anuvraja
    prāpsyase mahatīṃ kīrtiṃ yathā rājā mahābhiṣaḥ
108 yathā yayātir dharmātmā yathā rājā purūravaḥ
    tathā tvaṃ kuruśārdūla svena dharmeṇa śobhase
109 yathā bhagīratho rājā yathā rāmaś ca viśrutaḥ
    tathā tvaṃ sarvarājabhyo bhrājase raśmivān iva
110 yathā manur yathekṣvākur yathā pūrur mahāyaśāḥ
    yathā vainyo mahātejās tathā tvam api viśrutaḥ
111 yathā ca vṛtrahā sarvān sapatnān nirdahat purā
    tathā śatrukṣayaṃ kṛtvā prajās tvaṃ pālayiṣyasi
112 svadharmavijitām urvīṃ prāpya rājīvalocana
    khyātiṃ yāsyasi dharmeṇa kārtavīryārjuno yathā
113 [v]
    evam āśvāsya rājānaṃ nārado bhagavān ṛṣiḥ
    anujñāpya mahātmānaṃ tatraivāntaradhīyata
114 yudhiṣṭhiro 'pi dharmātmā tam evārthaṃ vicintayan
    tīrthayātrāśrayaṃ puṇyam ṛṣīṇāṃ pratyavedayat

SECTION LXXXIII

"Pulastya said, 'One should next proceed, O king, to the adored Kurukshetra at sight of which all creatures are freed from their sins. He is freed from all sins who constantly sayeth, 'I will live in Kurukshetra.' The very dust of Kurukshetra, conveyed by the wind, leadeth a sinful man to a blessed course (in after-life). They that dwell in Kurukshetra which lieth to the south of the Saraswati and the north of the Drishadwati, are said to dwell in heaven. O hero, one should reside there, O thou foremost of warriors, for a month. There, O lord of earth, the gods with Brahma at their head, the Rishis, the Siddhas, the Charanas, the Gandharvas, the Apsaras, the Yakshas and the Nagas, often repair, O Bharata, to the highly sacred Brahmakshetra. O foremost of warriors, the sins of one that desireth to repair to Kurukshetra even mentally are all destroyed, and he finally goeth into the region of Brahma. O son of the Kuru race, by repairing to Kurukshetra in a pious frame of mind, one obtaineth the fruit of the Rajasuya and horse sacrifices. By saluting next the Yaksha called Mankanaka, that mighty gate-keeper (of Kuvera), cue obtaineth the fruit of giving away a thousand kine. O virtuous king, one should next repair to the excellent region of Vishnu, where Hari is
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always present. Bathing there and bowing down unto Hari, the Creator of the three worlds, one obtaineth the fruit of the horse-sacrifice and repaireth to the abode of Vishnu. One should next repair to Pariplava, that tirtha celebrated over the three worlds, and (bathing there), O Bharata, one obtaineth merit that is greater than that of the Agnishtoma and the Atiratra sacrifices. Repairing next to the tirtha called Prithivi, one obtaineth the fruit of the gift of a thousand kine. The pilgrim should next, O king, proceed to Shalukini and bathing there in the Dasaswamedha one obtaineth the merit of ten horse-sacrifices. Proceeding next to Sarpadevi, that excellent tirtha of the Nagas, one obtaineth the merit of the Agnishtoma sacrifice and attaineth to the region of the Nagas. O virtuous one, one should next proceed to Tarantuka, the gatekeeper, and residing there for one night one obtaineth the merit of giving away a thousand kine. Proceeding next with subdued senses and regulated diet to Panchananda and bathing in the tirtha there, called Koti, one obtaineth the fruit of the horse-sacrifice. Proceeding then to the tirtha of the twin Aswins one obtaineth personal beauty. O virtuous one, one should next proceed to the excellent tirtha called Varaha, where Vishnu formerly stood in the form of a boar. Bathing there one obtaineth, O foremost of men, the merit of the horse-sacrifice. One should next, O king, repair to the tirtha called Sama in Jayanti. Bathing there one obtaineth the merit of Rajasuya sacrifice. By bathing in Ekahansa, a man obtaineth the merit of giving away a thousand kine. O king, a pilgrim repairing to Kritasaucha obtaineth the lotus-eyed deity (Vishnu) and perfect purity of soul. One should next proceed to Munjavata, that spot sacred to the illustrious Sthanu. Residing there without food for one night, one obtaineth the status called Ganapatya. There, O king, is the celebrated tirtha called Yakshini. O king, repairing to that tirtha and bathing there, one obtaineth fruition of all his desires. O bull of the Bharata race, that tirtha is regarded as the gate of Kurukshetra. The pilgrim should with concentrated soul, walk round it. Equal unto the Pushkaras, it was created by the high-souled Rama, the son of Jamadagni. Bathing there and worshipping the Pitris and the gods, one obtaineth, O king, the merit of the horse-sacrifice and becometh successful in everything. The pilgrim should next repair with concentrated soul to the Rama-hrada. There, O king, the heroic Rama of resplendent energy, exterminating the Kshatriyas by his might, dug five lakes and filled them, O tiger among men, with the blood of his victims, as heard by us. And having filled those lakes with Kshatriya blood, Rama offered oblations of blood to his sires and grandsires. Gratified (with the oblations) those Rishis then addressed Rama and said, 'O Rama, O Rama, O thou of great good fortune, we have been gratified with thee, O thou of the Bhrigu race, for this thy regard for the Pitris, and thy prowess, O exalted one! Blessed be thou and ask thou the boon thou
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choosest. What is that thou desirest, O thou of great splendour!' Thus addressed (by them), Rama, that foremost of smiters, said with joined hands these words unto the Pitris, stationed in the firmament, 'If ye have been gratified with me, if I have deserved your favour, I desire this favour of the Pitris, viz., that I may have pleasure again in ascetic austerities. Let me also, through your power, be freed from the sin I have committed by exterminating, from wrath, the Kshatriya race. Let also my lakes become tirthas celebrated over the world. The Pitris, hearing these blessed words of Rama, were highly gratified, and filled with joy they answered him saying, 'Let thy asceticism increase in consequence of thy regard for the Pitris. Thou hast exterminated the Kshatriyas from wrath. Freed art thou already from that sin, for they have perished as a consequence of their own misdeeds. Without doubt, these lakes of thine will become tirthas. And if one, bathing in these lakes, offereth oblations of the water thereof to the Pitris, the latter gratified with him will grant him desire, difficult of fulfilment in the world as also eternal heaven.' O king, having granted him these boons, the Pitris joyfully saluted Rama of the Bhrigu race and disappeared there and then. It was thus that the lakes of the illustrious Rama of the Bhrigu race became sacred. Leading a Brahmacharya mode of life and observing sacred vows, one should bathe in the lakes of Rama. Bathing therein and worshipping Rama, one obtaineth, O king, the merit of gift of gold in abundance. Proceeding next, O son of the Kuru race, to Vansamulaka, a pilgrim by bathing there, raiseth, O king, his own race. O best of the Bharatas, arriving next at the tirtha called Kayasodhana, and bathing there, one purifieth, without doubt, his body, and proceeded with purified body to the blessed region of unrivalled excellence. One should next repair, O virtuous one, to that tirtha, celebrated over the three worlds, called Lokoddara, where formerly Vishnu of great prowess had created the worlds. Arriving at that tirtha which is adored by the three worlds one earneth, O king, by bathing there, numerous worlds for himself. Repairing next with subdued soul to the tirtha called Sree, one acquires, by bathing there and worshipping the Pitris and the gods, high prosperity. Leading a Brahmacharya mode of life and with concentrated soul, one should proceed next to the tirtha called Kapila. Bathing there and worshipping one's own Pitris and the gods, a man earneth the fruit of the gift of a thousand Kapila kine. Repairing next to the tirtha called Surya and bathing there with subdued soul and worshipping the Pitris and the gods, fasting all the while, one obtaineth the fruit of the Agnishtoma sacrifice and goeth (finally) to the region of the Sun. The pilgrim by proceeding next to Gobhavana and bathing there obtaineth the merit of the gift of a thousand kine. O son of the Kuru race, a pilgrim by repairing then to the tirtha called Shankhini and bathing in the Devi-tirtha that is there, obtaineth high prowess. O king, one should then proceed to the tirtha called
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[paragraph continues] Tarandaka situated in the Saraswati and belonging to the illustrious chief of the Yakshas who is one of the gate-keepers (of Kuvera). O king, bathing there one obtaineth the fruit of the Agnishtoma sacrifice. O virtuous king, one should next repair to the tirtha called Brahmavarta. Bathing in Brahmavarta, one ascendeth to the abode of Brahma. O king, one should then repair to the excellent tirtha called Sutirtha. There the Pitris are ever present along with the gods. One should bathe there and worship the Pitris and the gods. By so doing, one obtaineth the merit of the horse-sacrifice and goeth (finally) into the region of the Pitris. It is for this, O virtuous one, that Sutirtha situate in Amvumati is regarded as so excellent. And, O thou best of the Bharata race, having bathed in the tirtha of Kasiswara, one becometh freed from all diseases and is adored in the abode of Brahma. There, in that tirtha, is another called Matri. One that bathes in Matri tirtha hath a large progeny and obtaineth, O king, great prosperity. One should next proceed with subdued sense and regulated diet to the tirtha called Shitavana. And, O great king, it hath been seen that one merit of that tirtha which rarely belongs to any other, is that one only going thither obtaineth holiness. By casting off his hair in that tirtha one acquireth, O Bharata, great sanctity. There, in that tirtha, is another called Shwavillomapaha, where, O tiger among men, and chief of the Bharata race, learned Brahmanas that go to tirthas obtain great satisfaction by a dip into its waters. Good Brahmanas, O king, by casting off their hair in that tirtha acquire holiness by Pranayama and finally attain to a high state. There, O king, in that tirtha is also another called Dasaswamedhika. Bathing there, O tiger among men, one attains to a high state. One should next proceed, O king, to the celebrated tirtha called Manusha where, O king, a number of black antelopes afflicted by the hunter's arrows, plunging into its waters, were transformed into human beings. Bathing in that tirtha, leading a Brahmacharya mode of life and with concentrated soul, a man becomes freed from all his sins and is adored in heaven. Distant by a krosa, O king, to the east of Manusha there is a river celebrated by the name of Apaga that is restored to by the Siddhas. The man that offereth there the syamaka grain in honour of the gods and the Pitris acquireth great religious merit. And if one Brahmana is fed there, it becomes equivalent to feeding ten millions of Brahmanas. Having bathed in that tirtha and worshipped the gods and the Pitris and resided there for one night, a man obtaineth the merit of the Agnishtoma sacrifice. One should then repair, O king, to that excellent region of Brahma which, O Bharata, is known on earth by the name of Brahmodumvara. Bathing in the tank of the seven Rishis that is there, O bull among men, with pure mind and subdued soul, as also in the tirtha called Kedara of the high-souled Kapila, and beholding Brahma who is there, one's soul being purified from all sins, one goeth to the abode of Brahma. Proceeding next to the inaccessible tirtha called Kedara of Kapila, and burning one's sins
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there by ascetic penances, one acquireth the power of disappearance at will. One should next proceed, O king, to the celebrated tirtha called Saraka, and beholding Mahadeva there on the fourteenth day of the dark fortnight, one obtaineth all his wishes and goeth also into heaven. O son of the Kuru race, in Saraka and Rudrakoti as also in the well and the lakes that are there, thirty millions of tirthas are present. There in that tirtha, O chief of the Bharatas, is another called Ilaspada. Bathing there and worshipping the gods and the Pitris, one never sinketh into hell but obtaineth the fruit of the Vajapeya sacrifice. Repairing next to Kindana and Kinjapya, one acquireth, O Bharata, the merit of giving away in measureless abundance and the infinite recitation of prayers. Repairing next to the tirtha called Kalasi and bathing there devoutly and with the senses under control, a man obtaineth the fruit of the Agnishtoma sacrifice. To the east of Saraka, O chief of the Kurus, there is an auspicious tirtha known by the name of Anajanma, of the high-souled Narada. He that bathes there, O Bharata, obtaineth, after death, at the command of Narada various unrivalled regions. One should next proceed, on the tenth day of the lighted fortnight, to the tirtha called Pundarika. Bathing there, O king, one obtaineth the merit of the Pundarika sacrifice. One should next proceed to the tirtha called Tripishtapa that is known over the three worlds. There in that tirtha is the sacred and sin-destroying river called Vaitarani. Bathing there and adoring the god known by the mark of the bull and holding the trident in his hand, one's soul being purified from every sin one attaineth to the highest state. One should next proceed, O king, to the excellent tirtha called Phalakivana. There in that tirtha the gods, O monarch, having been present, performed their ascetic austerities extending for many thousand years. One should then proceed to the Dhrishadwati. Bathing there and worshipping the gods, one obtaineth, O Bharata, merit that is superior to that of both the Agnishtoma and the Atiratra sacrifices. O chief of the Bharatas, bathing in that tirtha called Sarvadeva, a man obtaineth, O king, the merit of giving away a thousand kine. Bathing next in the tirtha called Panikhata and worshipping all the gods, a man obtaineth merit that is superior to that of both the Agnishtoma and the Atiratra sacrifices, besides acquiring that of the Rajasuya sacrifice and finally going into the region of the Rishis. One should next proceed, O virtuous one, to that excellent tirtha called Misraka. There, O tiger among kings, it hath been heard by us that the high-souled Vyasa, for the sake of the Brahmanas, hath mixed all the tirthas. He, therefore, that bathes in Misraka really bathes in all the tirtha. One should next proceed with subdued senses and regulated diet, to the tirtha called Vyasavana. Bathing in the tirtha called Manojava that is there, one obtaineth the merit of the gift of a thousand kine. Proceeding next to the Devi tirtha that is in Madhuvati, one that bathes there and worships the gods and the Pitris obtains at the command of the Goddess the merit of the gift of a
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thousand kine. Proceeding with regulated diet, he that bathes in the confluence of the Kausiki and the Drishadwati, becometh free from all his sins. One should next proceed to Vyasasthali where Vyasa of great intelligence, burning with grief for his son had resolved to cast off his body but was cheered again by the gods. Proceeding to that spot of Vyasa, one obtaineth the merit of a thousand kine. O son of the Kuru race, proceeding next to the well called Kindatta, he that throweth into it a measure of sesame, is freed from all his debts and obtaineth his success. Bathing in the tirtha called Vedi, one obtaineth the merit of the gift of a thousand kine. There are two other celebrated tirthas called Ahas and Sudina. Bathing there, O tiger among men, one goeth to the region of the Sun. One should next proceed to the tirtha called Mrigadhuma that is celebrated throughout the three worlds. One should bathe there, O king, in Ganga. Bathing there and worshipping Mahadeva, one obtaineth the merit of the horse-sacrifice. Bathing next in the Devi tirtha one obtaineth the merit of the gift of a thousand kine. One should then proceed to Vamanaka celebrated over the three worlds. Bathing there in Vishnupada and worshipping Vamana one's soul being purified from every sin, one goeth to the abode of Vishnu. Bathing next in Kulampuna, one sanctifieth his own race. Proceeding then to the Pavana-hrada, that excellent tirtha of the Marutas, and bathing there, O king and tiger among men, one becometh adored in the region of the Wind-god. Bathing in the Amara-hrada and worshipping with devotion the chief of the celestials, one becometh adored in heaven and courseth, seated on an excellent car, in the company of the immortals. O best of great men, bathing next with due rites in the tirtha called Sali surya, of Salihotra, one obtaineth the merit of the gift of a thousand kine. O best of the Bharatas, there is a tirtha called Sreekunja in the Saraswati. Bathing there, O best of men, one obtaineth the merit of the Agnishtoma sacrifice. O son of the Kuru race, one should next repair to Naimishakunja. O king, the Rishis engaged in ascetic austerities in the woods of Naimisha had, in days of old, taking the vow of pilgrimage, gone to Kurukshetra. There, on the banks of the Saraswati, O chief of the Bharatas, a grove was made, which might serve for a resting spot for themselves, and which was highly gratifying to them. Bathing in the Saraswati there, one obtaineth the merit of the Agnishtoma sacrifice. One should next proceed, O virtuous one, to the excellent tirtha called Kanya. Bathing there one obtaineth the merit of the gift of a thousand kine. One should next proceed to the excellent tirtha of Brahma. Bathing there, a person, of the (three) inferior orders, obtaineth the status of a Brahmana, and if one be a Brahmana, his soul being purified from every sin, he attaineth to the highest state. One should then, O best of men, proceed to the excellent tirtha called Soma. Bathing there, O king, one obtaineth the region of Soma. One should next proceed, O king, to the tirtha called Saptasaraswata, where the celebrated Rishi, Mankanaka, had obtained ascetic success. O king, it hath been
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heard by us that in days of old Mankanaka having cut his hand with the pointed blade of the Kusa grass, there flowed from his wound vegetable juice (instead of blood). And beholding vegetable juice flow from his wound, the Rishi began to dance with wonder-expanded eyes. And as the Rishi danced, all the mobile and immobile creatures also, overwhelmed with his prowess, began to dance with him. Then, O king, the gods with Brahma at their head and Rishis endued with the wealth of asceticism moved by the act of Mankanaka, represented the matter to Mahadeva, saying, 'It behoveth thee, O god, to act in such a way that this Rishi may not dance.' Thus addressed, Mahadeva, with heart filled with joy, approached the dancing Rishi, and moved by the desire of doing good to the gods, said, 'O great Rishi, O virtuous one, why dost thou dance? O bull among Munis, what can be the reason of this thy present joy?' The Rishi answered, 'O best of Brahmanas, I am an ascetic that tread the path of virtue. Dost thou not behold, O Brahmana, that vegetable juice floweth from the wound in my hand? Filled with great joy at sight of this, I am dancing.' Addressing the Rishi blinded by emotion, the god laughingly said, 'O Brahmana, I do not wonder at this. Behold me.' Having said this, O best of men, Mahadeva, O sinless king, pressed his thumb by the tip of his own finger. And, lo, from the wound thus inflicted, there came out ashes white as snow. And beholding this, O king, that Muni became ashamed and fell at the feet of the god. And believing that there was nothing better and greater than the god Rudra, he began to adore him in these words:
"O holder of the trident, thou art the refuge of the celestials and the Asuras, of, indeed, the universe. By thee have been created the three worlds with their mobile and immobile beings. It is thou again that swallowest everything at the end of the Yuga. Thou art incapable of being known by the gods themselves, far less by me. O sinless one, the gods with Brahma at their heads are all displayed in thee. Thou art all, the Creator himself and the Ordainer of the worlds. It is by thy grace that all the gods sport without anxiety or fear. And adoring Mahadeva thus the Rishi also said, 'O god of gods, grant me thy grace, so that my asceticism may not diminish.' Then that god of cheerful soul answered the regenerate Rishi,--saying, 'Let thy asceticism, O Brahmana, increase a thousandfold through my grace. And, O great Muni, I shall dwell with thee in this thy asylum. Bathing in Saptasaraswata, they that will worship me, shall be able to attain everything here and hereafter. And, without doubt, they shall all attain to the Saraswata region in the end.' Having said this, Mahadeva disappeared then and there.
"After visiting Saraswata, one should proceed to Ausanasa celebrated over the three worlds. There, O Bharata, the gods with Brahma at their head, and Rishis endued with wealth of asceticism, and the illustrious Kartikeya, were ever present during two twilights and the mid-day, impelled by the desire of doing good to Bhargava. There in that tirtha is another called
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[paragraph continues] Kapalamochana, which cleanseth from every sin. O tiger among men, bathing there one is cleansed from every sin. One should then proceed to the tirtha called Agni. Bathing there, O bull among men, one obtaineth the regions of agni and raiseth his own race (from lower regions). There in that tirtha is another, O chief of the Bharatas, that belongeth to Viswamitra. Bathing there, O best of men, one obtaineth the status of a Brahmana. Proceeding next to Brahmayoni in purity of body and with subdued soul, one obtaineth, O tiger among men, by bathing there, the abode of Brahma, and sanctifieth, without doubt, his own race to the seventh generation up and down. One should next proceed, O king, to the tirtha celebrated over the three worlds, which is called Prithudaka, belonging to Kartikeya. One should bathe there and occupy oneself in the worship of the Pitris and the gods. Whatever evil hath been committed, knowingly or unknowingly, by man or woman, impelled by human motives, is all destroyed, O Bharata, by a bath in that tirtha. Bathing there one obtaineth, too, the merit of the horse-sacrifice and heaven also. The learned have said that Kurukshetra is holy; that holier than Kurukshetra is the Saraswati; that holier than the Saraswati are all the tirthas together, and that holier than all the tirthas together is Prithudaka. He that engaged in the recitation of prayers casteth off his body at Prithudaka, which is the best of all tirthas, becometh an immortal. It hath been sung by Sanatkumara and by the high-souled Vyasa, and it is in the Vedas also, that one should, O king, go to Prithudaka, with subdued soul. O son of Kuru race, there is no tirtha which is superior to Prithudaka. Without doubt, that tirtha is purifying, holy and sin-destroying. O best of men, it hath been said by learned persons that men, however sinful, by bathing in Prithudaka, go to heaven. O best of the Bharatas, there in that tirtha is another called Madhusrava. Bathing there, O king, one obtaineth the merit of giving away a thousand kine. One should then proceed, O king, to that celebrated and sacred tirtha where the Saraswati uniteth with the Aruna. One that batheth there, having fasted for three nights, is cleansed of even the sin of slaying a Brahmana, and obtaineth also merit that is superior to that of either the Agnishtoma or Atiratra sacrifice, and rescueth his race to the seventh generation up and down. There in that tirtha is another, O perpetuator of the Kuru race, that is called Ardhakila. From compassion for the Brahmanas, that tirtha was made by Darbhi in days of old. Without doubt, by vows, by investiture of the sacred, by fasts, by rites and by Mantras, one becometh a Brahmana. O bull among men, it hath been seen, however, by learned persons of old that even one destitute of rites and Mantras, by only bathing in that tirtha becometh learned and endued with the merit of vows. Darbhi had also brought hither the four oceans. O best of men, one that batheth here, never meeteth with distress hereafter and obtaineth also the merit of giving away four thousand kine. One should next repair, O virtuous one, to the tirtha called Satasahasraka.
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[paragraph continues] Near to this is another called Sahasraka. Both are celebrated, and one that batheth in them, obtaineth the merit of giving away a thousand kine. Fasts and gifts there multiply a thousandfold. One should next proceed, O king, to the excellent tirtha called Renuka. One should bathe there and worship the Pitris and the gods. By this, cleansed from every sin, he obtaineth the merit of the Agnishtoma sacrifice. Bathing next in the tirtha called Vimochana with passions and senses under control, one is cleansed from all the sins generated by the acceptance of gifts. With senses under control and practising the Brahmacharya mode of life, one should next repair to the woods of Panchavati. By a sojourn thither, one earneth much virtue and becometh adored in the regions of the virtuous. One should next go to the tirtha of Varuna called Taijasa, blazing in effulgence of its own. There in that tirtha is the lord of Yoga, Sthanu himself, having for his vehicle the bull. He that sojourneth there, obtaineth success by worshipping the god of gods. It was there that the gods with Brahma at their head and Rishis endued with wealth of asceticism, installed Guha as the generalissimo of the celestials. To the east of that tirtha is another, O perpetuator of Kuru race, that is called Kuru tirtha. With senses under control and leading a Brahmacharya mode of life, he that bathes in Kuru-tirtha, becometh cleansed of all his sins and obtaineth the region of Brahma. With subdued senses and regulated diet one should next proceed to Svargadwara. Sojourning thither, one obtaineth the merit of the Agnishtoma sacrifice and goeth to the abode of Brahma. The pilgrim should then, O king, proceed to the tirtha called Anaraka. Bathing there, O king, one never meeteth with distress hereafter. There, O king, Brahma himself with the other gods having Narayana at their head, is ever present, O tiger among men! And, O royal son of the Kuru race, the wife also of Rudra is present there. Beholding the goddess, one never meeteth with distress hereafter. There in that tirtha O king, is also (an image of) Visweswara, the lord of Uma. Beholding the god of gods there, one is cleansed of all his sins. Beholding also (the image of) Narayana from whose navel had sprung the lotus, one blazeth forth, O royal represser of all foes, and goeth to the abode of Vishnu. O bull among men, he that batheth in the tirthas of all the gods, is exempted from every sorrow and blazeth forth like the Moon. The pilgrim should next proceed, O king, to Swastipura. By walking around that place, one obtaineth the merit of giving away a thousand kine. Arriving next at the tirtha called Pavana, one should offer oblations to the Pitris and the gods. By this, he obtaineth, O Bharata, the merit of the Agnishtoma sacrifice. Near to that is Ganga-hrada, and another, O Bharata, called Kupa. Thirty millions of tirthas, O king, are present in that Kupa. Bathing there, O king, a person obtaineth heaven. Bathing also in the Ganga-hrada and adoring Maheswara, one obtaineth the status of Ganapatya and rescueth his own race. One should next proceed to Sthanuvata, celebrated over the
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three worlds. Bathing there, O king, one obtaineth heaven. One should then proceed to Vadaripachana, the asylum of Vasishtha. Having tasted there for three nights, one should eat jujubes. He that liveth on jujubes for twelve years, and he that fasteth at the tirtha for three nights, acquireth merit that is eternal. Arriving then at Indramarga, O king, and fasting there for a day and night the pilgrim becometh adored in the abode of Indra. Arriving next at the tirtha called Ekaratra, a person that stayeth there for one night, with regulated vows and refraining from untruth, becometh adored in the abode of Brahma. One should next go, O king, to the asylum of Aditya--that illustrious god who is a mass of effulgence. Bathing in that tirtha celebrated over three worlds, and worshipping the god of light, one goeth to the region of Aditya and rescueth his own race. The pilgrim then, O king, bathing in the tirtha of Soma, obtaineth, without doubt, the region of Soma. One should next proceed, O virtuous one, to the most sacred tirtha of the illustrious Dadhicha, that sanctifying tirtha which is celebrated over the whole world. It was here that Angiras, that ocean of ascetic austerities belonging to the Saraswata race, was born, Bathing in that tirtha, one obtaineth the merit of the horse-sacrifice, and without doubt, gaineth also residence in the legion of Saraswati. With subdued senses and leading a Brahmacharya mode of life, one should next proceed to Kanyasrama. Residing there for three nights, O king, with subdued senses and regulated diet, one obtaineth a hundred celestial damsels and goeth also to the abode of Brahma. One should next, O virtuous one, proceed to the tirtha called Sannihati. Sojourning thither the gods with Brahma at their head and Rishis endued with wealth of asceticism earn much virtue. Bathing in the Saraswati during a solar eclipse, one obtaineth the merit of a hundred horse-sacrifices, and any sacrifice that one may perform there produceth merit that is eternal. Whatever tirthas exist on earth or in the firmament, all the rivers, lakes, smaller lakes, springs, tanks, large and small, and spots sacred to particular gods, without doubt, all come, O tiger among men, month after month, and mingle with Sannihati, O king of men! And it is because that all other tirthas are united together here, that this tirtha is so called. Bathing there and drinking of its water, one becometh adored in heaven. Listen now, O king, to the merit acquired by that mortal who performeth a Sraddha on the day of the new moon during a solar eclipse. The person that performeth a Sraddha there, after having bathed in that tirtha, obtaineth the merit that one earneth by properly celebrating a thousand horse-sacrifices. Whatever sins a man or woman committeth, are, without doubt, all destroyed as soon as one batheth in that tirtha. Bathing there one also ascendeth to the abode of Brahma on the lotus-coloured tar. Bathing next in Koti-tirtha, after having worshipped the Yaksha doorkeeper, Machakruka, one obtaineth the merit of giving away gold in abundance. Near to this, O best of the Bharatas, is a tirtha called Gangahrada.
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[paragraph continues] One should bathe there, O virtuous one, with subdued soul and leading a Brahmacharya mode of life. By this, one obtaineth merit that is greater than that of a Rajasuya and horse-sacrifices. The tirtha called Naimisha is productive of good on earth. Pushkara is productive of good in the regions of the firmament; Kurukshetra, however, is productive of good in respect of all the three worlds. Even the dust of Kurukshetra, carried by the wind, leadeth sinful men to a highly blessed state. They that reside in Kurukshetra, which lieth to the north of the Drishadwati and the south of the Saraswati, really reside in heaven. 'I will go to Kurukshetra,' 'I will dwell in Kurukshetra,' he that uttereth those words even once, becometh cleansed of all sins. The sacred Kurukshetra which is worshipped by Brahmarshis, is regarded as the sacrificial altar of the celestials. Those mortals that dwell there, have nothing to grieve for at any time. That which lieth between Tarantuka and Arantuka and the lakes of Rama and Machakruka is Kurukshetra. It is also called Samantapanchaka and is said to be the northern sacrificial altar of the Grandsire.'

Book 3
Chapter 84

 1 [v]
      bhrātṝṇāṃ matam ājñāya nāradasya ca dhīmataḥ
      pitā maha samaṃ dhaumyaṃ prāha rājā yudhiṣṭhiraḥ
  2 mayā sa puruṣavyāghro jiṣṇuḥ satyaparākramaḥ
      astrahetor mahābāhur amitātmā vivāsitaḥ
  3 sa hi vīro 'nuraktaś ca samarthaś ca tapodhana
      kṛtī ca bhṛśam apy astre vāsudeva iva prabhuḥ
  4 ahaṃ hy etāv ubhau brahman kṛṣṇāv arinighātinau
      abhijānāmi vikrāntau tathā vyāsaḥ pratāpavān
      triyugau puṇḍarīkākṣau vāsudevadhanaṃjayau
  5 nārado 'pi tathā veda so 'py aśaṃsat sadā mama
      tathāham api jānāmi naranārāyaṇāv ṛṣī
  6 śakto 'yam ity ato matvā mayā saṃpreṣito 'rjunaḥ
      indrād anavaraḥ śaktaḥ surasūnuḥ surādhipam
      draṣṭum astrāṇi cādātum indrād iti vivāsitaḥ
  7 bhīṣmadroṇāv atirathau kṛpo drauṇiś ca durjayaḥ
      dhṛtarāṣṭrasya putreṇa vṛtā yudhi mahābalāḥ
      sarve vedavidaḥ śūrāḥ sarve 'strakuśalās tathā
  8 yoddhukāmaś ca pārthena satataṃ yo mahābalaḥ
      sa ca divyāstravit karṇaḥ sūtaputro mahārathaḥ
  9 so 'śvavegānila balaḥ śarārcis talaniṣvanaḥ
      rajo dhūmo 'strasaṃtāpo dhārtarāṣṭrāniloddhataḥ
  10 nisṛṣṭa iva kālena yugāntajvalano yathā
     mama sainyamayaṃ kakṣaṃ pradhakṣyati na saṃśayaḥ
 11 taṃ sa kṛṣṇāniloddhūto divyāstrajalado mahān
     śvetavājibalākā bhṛd gāṇḍīvendrāyudhojjvalaḥ
 12 satataṃ śaradhārābhiḥ pradīptaṃ karṇa pāvakam
     udīrṇo 'rjuna megho 'yaṃ śamayiṣyati saṃyuge
 13 sa sākṣād eva sarvāṇi śakrāt parapuraṃjayaḥ
     divyāny astrāṇi bībhatsus tattvataḥ pratipatsyate
 14 alaṃ sa teṣāṃ sarveṣām iti me dhīyate matiḥ
     nāsti tv atikriyā tasya raṇe 'rīṇāṃ pratikriyā
 15 taṃ vayaṃ pāṇḍavaṃ sarve gṛhītāstraṃ dhanaṃjayam
     draṣṭāro na hi bībhatsur bhāram udyamya sīdati
 16 vayaṃ tu tam ṛte vīraṃ vane 'smin dvipadāṃ vara
     avadhānaṃ na gacchāmaḥ kāmyake saha kṛṣṇayā
 17 bhavān anyad vanaṃ sādhu bahv annaṃ phalavac chuci
     ākhyātu ramaṇīyaṃ ca sevitaṃ puṇyakarmabhiḥ
 18 yatra kaṃ cid vayaṃ kālaṃ vasantaḥ satyavikramam
     pratīkṣāmo 'rjunaṃ vīraṃ varṣakāmā ivāmbudam
 19 vividhān āśramān kāṃś cid dvijātibhyaḥ pariśrutān
     sarāṃsi saritaś caiva ramaṇīyāṃś ca parvatān
 20 ācakṣva na hi no brahman rocate tam ṛte 'rjunam
     vane 'smin kāmyake vāso gacchāmo 'nyāṃ diśaṃ prati

SECTION LXXXIV

"Pulastya said, 'Then, O great king, one should proceed to the excellent tirtha of Dharma, where the illustrious god of justice had practised highly meritorious austerities. And it is for this that he made the spot a sacred tirtha and rendered it celebrated by his own name. Bathing there, O king, a virtuous man with concentrated soul certainly sanctifieth his family to the seventh generation. One should then repair, O king, to the excellent Jnanapavana. Sojourning thither, one obtaineth the merit of the Agnishtoma sacrifice, and goeth to the region of the Munis. Then, O monarch, a man should repair to the Saugandhika-vana. There dwell the celestials with Brahma at their head, Rishis endued with wealth of asceticism, the Siddhas, the Charanas, the Gandharvas, the Kinnaras and the serpents. As soon as one entereth these woods, he is cleansed of all his sins. Then, O king, should one repair to the sacred goddess Saraswati, known there as the goddess Plaksha, that best of streams and foremost of rivers. There should one bathe in the water issuing from an ant-hill. (Bathing there and) worshipping the Pitris and the gods, one obtaineth the merit of the horse-sacrifice. There existeth a rare tirtha called Isanadhyushita, lying from the ant-hill at the distance of six throws of a heavy stick. As seen in the Puranas, O tiger among men, bathing there a man obtaineth the merit of giving away a thousand Kapila kine and of the horse-sacrifice. Journeying next, O foremost of men, to Sugandha, and Satakumbha and Panchayaksha, a man becometh adored in heaven. Repairing to another tirtha
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there called Trisulakhata, one should bathe and set himself to worship the Pitris and the gods. Doing so, without doubt, one obtaineth, after death, the status of Ganapatya. One should next proceed, O king, to the excellent spot of the Goddess celebrated over the three worlds by the name of Sakamvari. There, for the space of a thousand celestial years, she of excellent vows, month after month, had subsisted upon herbs, O king of men! And attracted by their reverence for the Goddess, many Rishis with wealth of asceticism, came thither, O Bharata. and were entertained by her with herbs. And it is for this that they bestowed on her the name of Sakamvari. O Bharata, the man who arriveth at Sakamvari, with rapt attention and leading a Brahmacharya mode of life and passeth three nights there in purity and subsisting on herbs alone, obtaineth, at the will of the goddess, the merit of him that liveth upon herbs for twelve years. Then should one proceed to the tirtha called Suvarna, famed through the three worlds. There in days of old, Vishnu had paid his adorations to Rudra, for his grace, and obtaineth also many boons difficult of acquisition even by the gods. And, O Bharata, the gratified destroyer of Tripura said, 'O Krishna, thou shalt, without doubt, be much beloved in the world, and the foremost of everything in the universe.' Repairing thither, O king, and worshipping the deity having the bull for his mark, one obtaineth the merit of the horse-sacrifice as also the status of Ganapatya. One should next proceed to the tirtha of Dhumavati. Fasting there for three nights, one obtaineth, without doubt, all the wishes cherished by him. To the southern half of this spot of the Goddess, there is, O king, a tirtha called Rathavarta. One should, O virtuous one, go up to that place, with devout heart, and having his senses under control. By this, through the grace of Mahadeva, one attaineth to an exalted state. After walking round the place, one should, O bull of the Bharata race, proceed to the tirtha named Dhara, which, O thou of great wisdom, washeth off all sins. Bathing there, O tiger among men, a man is freed from every sorrow. One should then repair, O virtuous one, after bowing to the great mountain (Himavat), to the source of the Ganges, which is, without doubt, like the gate of heaven. There should one, with concentrated soul, bathe in the tirtha called Koti. By this, one obtaineth the merit of the Pundarika sacrifice, and delivereth his race. Residing one night there, one acquireth the merit of giving away a thousand kine. By offering oblations of water duly to the gods and the Pitris, at Saptaganga, Triganga and Sakravarta, (which are all there), becometh adored in the regions of the virtuous. Bathing next at Kanakhala, and fasting there for three nights, a person reapeth the merit of the horse-sacrifice and goeth to heaven. Then O lord of men, the pilgrim should repair to Kapilavata. Fasting for one night there, he obtaineth the merit of giving away a thousand kine. O king, there is a tirtha of the illustrious Kapila, king of the Nagas, that is celebrated, O thou best of Kurus, over all the worlds. Bathing there at the Nagatirtha
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one obtaineth, O king, the merit of giving away a thousand Kapila kine. One should next repair to the excellent tirtha of Santanu, called Lalitika. Bathing there, O king, one never sinketh into distress (hereafter). The man that bathes at the confluence of the Ganga and the Yamuna, obtains the merit of ten horse-sacrifices, and also rescues his race. One should next, O king, go to Sugandha, celebrated over the world. By this, cleansed of every sin, he becometh adored in the abode of Brahma. Then, O lord of men, the pilgrim should repair to Rudravarta. Bathing there, one ascendeth to heaven. Bathing at the confluence of the Ganga and the Saraswati, a person obtaineth the merit of the horse-sacrifice and also ascendeth to heaven. Proceeding next to Bhadrakarneswara and worshipping the gods duly, one, without sinking into distress, becometh adored in heaven. Then, O lord of men, the pilgrim should proceed to the tirtha called Kuvjamraka. By this he obtaineth the merit of giving away a thousand kine, and heaven also. Then, O king, the pilgrim should go to the Arundhativata. Proceeding thither with concentrated soul and practising the Brahmacharya vows, one that batheth in Samudraka and fasteth for three nights, obtaineth the merit of the horse-sacrifice and of giving away a thousand kine, and also rescueth his race. One should next proceed to Brahmavarta, with concentrated soul and practising the Brahmacharya vows. By this, one obtaineth the merit of the horse-sacrifice, and goeth to the region of Soma. The man that proceedeth to the Yamuna-prabhava, (the source of the Yamuna) and batheth there, obtaineth the merit of the horse-sacrifice and is worshipped in heaven. Arriving at Darvisankramana, that tirtha which is worshipped of the three worlds, a person obtaineth the merit of the horse-sacrifice and goeth to heaven. Repairing next to Sindhu-prabhava (the source of the Indus) which is worshipped by Siddhas and Gandharvas, and staying there for five nights, one obtaineth the merit of giving away gold in abundance. Proceeding next to the inaccessible tirtha called Vedi, one obtaineth the merit of the horse-sacrifice and ascendeth to heaven. Then, O Bharata, should one proceed to Rishikulya and Vasishtha. By visiting the latter, all orders attain to Brahmanhood. Repairing to Rishikulya and bathing there, and living a month upon herbs, and worshipping the gods and Pitris, one is cleansed of all his sins, and obtaineth the region of the Rishis. Proceeding next to Bhrigutunga a person acquireth the merit of the horse-sacrifice. Repairing then to Vipramoksha, one is freed from every sin. Proceeding then to the tirtha of Krittika and Magha, one, O Bharata, obtaineth the merit superior to that of the Agnishtoma and Atiratha sacrifices. The man who, repairing to the excellent tirtha called Vidya, batheth there in the evening, obtaineth proficiency in every kind of knowledge. One should next reside for one night at Mahasrama capable of destroying every sin, taking a single meal. By this, one obtains many auspicious regions, and delivers ten preceding and ten succeeding generations of his race. Dwelling next for
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a month of Mahalaya, and fasting there for three nights, one's soul is cleansed of all sins and one acquires the merit of giving away gold in abundance. Proceeding next to Vetasika worshipped by the Grandsire, one obtaineth the merit of the horse-sacrifice and the state of Usanas. Going next to the tirtha called Sundarika, worshipped by the Siddhas, one obtaineth personal beauty as witnessed by the ancients. Proceeding next to Brahmani with subdued senses and observing the Brahmacharya vow, a person ascendeth to the region of Brahma on a lotus-hued car. One should repair next to the sacred Naimisha, worshipped by the Siddhas. There dwelleth for aye Brahma with the gods. By only purposing to go to Naimisha, half one's sins are destroyed; by entering it, one is cleansed of all his sins. The pilgrim of subdued senses should stay at Naimisha for a month; for, O Bharata, all the tirthas of the earth are at Naimisha. Bathing there, with restrained senses and regulated fare, one obtains, O Bharata, the merit of the cow-sacrifice, and also sanctifies, O best of the Bharatas, his race for seven generations both upwards and downwards. He who renounceth his life at Naimisha by fasting, enjoyeth happiness in the heavenly regions. Even this is the opinion of the wise. O foremost of kings, Naimisha is ever sacred and holy. Proceeding next to Gangodbheda and fasting there for three nights, a man obtaineth the merit of the Vajapeya sacrifice, and becometh like unto Brahma himself. Journeying to the Saraswati, one should offer oblations unto the gods and the Pitris. By this, one certainly enjoyeth bliss in the regions called Saraswata. Then should one wend to Vahuda, with subdued soul and observing the Brahmacharya vow. Residing there for one night, one becometh adored in heaven, and obtaineth also, O Kaurava, the merit of the Devasatra sacrifice. Then should one repair to the holy Kshiravati, frequented by holier men. By worshipping the gods and the Pitris there, one obtains the merit of the Vajapeya sacrifice. Proceeding next to Vimalasoka, with subdued soul and observing the Brahmacharya vow, and residing there for one night, one is adored in heaven. One should next proceed to the excellent Gopratra in the Sarayu, whence Rama, O king, with all his attendants and animals, renouncing his body, ascended to heaven in consequence of the efficacy of the tirtha alone. Bathing in that tirtha, O Bharata, one's soul, through Rama's grace, and by virtue of his own deeds, being cleansed of all sins, one becometh adored in heaven. O Bharata! Proceeding next, O son of the Kuru race, to the Rama-tirtha on the Gomati, and bathing there, one obtaineth the merit of the horse-sacrifice, and sanctifieth also his own race. There, O bull of the Bharata race, is another tirtha called Satasahasrika. Bathing there, with restrained senses and regulated diet, a person reapeth, O bull of Bharata race, the merit of giving away a thousand kine. Then should one, O king, go to the unrivalled tirtha called Bhartristhana. By this, a person obtaineth the merit of the horse-sacrifice. Bathing next in the tirtha called Koti, and worshipping
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[paragraph continues] Kartikeya, a man reapeth, O king, the merit of giving away a thousand kine, and acquireth great energy. Proceeding next to Varanasi, and worshipping the god having the bull for his mark, after a bath in the Kapilahrada, one obtaineth the merit of the Rajasuya sacrifice. Repairing then, O perpetuator of the Kuru race, to the tirtha called Avimukta, and beholding there the god of gods, the pilgrim, from such sight alone, is immediately cleansed of even the sin of slaying a Brahmana. By renouncing one's life there, one obtaineth deliverance. Arriving next, O king, at the rare tirtha called Markandeya celebrated over the world and situated at the confluence of the Ganges, a person obtaineth the merit of Agnishtoma sacrifice, and delivereth his race. Sojourning next to Gaya, with subdued senses and observing the Brahmacharya vow, one obtaineth the merit of the horse-sacrifice and also rescueth his race. There in that tirtha is the Akshaya-vata, celebrated over the three worlds. Whatever is offered there to the Pitris is said to become inexhaustible. Bathing there at the Mahanadi, and offering oblations to the gods and the Pitris, a man acquireth eternal regions, and also rescueth his race. Proceeding then to Brahma-sara that is adorned by the woods of Dharma, and passing one night there, a man attaineth to the region of Brahma. In that lake, Brahma had raised a sacrificial pillar. By walking round this pillar, a person acquireth the merit of the Vajapeya sacrifice. One should next, O mighty monarch, go to Denuka celebrated over the world. Staying there for one night and giving away sesame and kine, one's soul being cleansed from every sin, one ascendeth, without doubt to the region of Soma. There, O king, on the mountains, the cow called Kapila used to range with her calf. There is little doubt, of this, O Bharata, the hoof-marks, of that cow and her calf are seen there to this day. By bathing in those hoof-prints, O foremost of monarchs, whatever sin a man may have incurred is, O Bharata, washed away. Then should one go to Gridhravata, the spot consecrated to the trident-bearing god. Approaching the deity having the bull for his mark one should rub himself with ashes. If a Brahmana, he obtains the merit of observing the twelve year's vow and if belonging to any of the other orders, he is freed from all his sins. One should next proceed to the Udyanta mountains, resounding with melodious notes. There, O bull of the Bharata race, is still seen the foot-print of Savitri. The Brahmana of rigid vows, who sayeth his morning, noon and evening prayers there, obtaineth the merit of performing that service for twelve years. There, O bull of the Bharata race, is the famous Yonidwara. Repairing thither, a person becometh exempted from the pain of rebirth. The person that stayeth at Gaya during both the dark and lighted fortnights, certainly sanctifieth, O king, his own race up and down to the seventh generation. One should wish for many sons so that even one may go to Gaya, or celebrate the horse-sacrifice, or offer a nila bull. Then, O king, the pilgrim should proceed to Phalgu. By this, he obtains the merit of horse-sacrifice,
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and acquires great success. O king, one should repair then, with subdued soul, to Dharmaprishta. There, O foremost of warriors, dwelleth Dharma for aye. Drinking of the water of a well which is there, and purifying one's self by a bath, he that offereth oblations to the gods and the Pitris is cleansed of all his sins and ascendeth to heaven. There in that tirtha is the hermitage of the great Rishi Matanga of soul under complete control. By entering that beautiful asylum capable of soothing fatigue and sorrow, one earneth the merit of the Gavayana sacrifice, and by touching (the image of) Dharma which is there, one obtaineth the fruit of the horse-sacrifice. One should next go, O king, to the excellent tirtha called Brahmasthana. Approaching Brahma, that bull among male beings, who is there, one acquireth, O mighty monarch, the merit of the Rajasuya and horse-sacrifices. The pilgrim should then repair to Rajasuya, O king of men! Bathing there, one liveth (in heaven) as happily as (the Rishi) Kakshiyan. After purifying himself, one should partake there of the offerings daily made unto the Yakshini. By this, one is freed from the sin of even slaying a Brahmana, through the Yakshini's grace. Proceeding next to Maninaga, one obtains the merit of giving away a thousand kine. O Bharata, he that eateth anything relating to the tirtha of Maninaga, if bitten by a venomous snake, doth not succumb to its poison. Residing there for one night, one is cleansed of one's sins. Then should one proceed to the favourite wood of the Brahmarshi Gautama. There bathing in the lake of Ahalya, one attaineth to an exalted state. Beholding next the image of Sree, one acquireth great prosperity. There in that tirtha is a well celebrated over the three worlds. Bathing in it, one obtaineth the merit of the horse-sacrifice. There also existeth a well sacred to the royal Rishi Janaka, which is worshipped by the gods. Bathing in the well, one ascendeth to the region of Vishnu. Then should one repair to Vinasana that destroys every sin. By a sojourn thither, one obtaineth the merit of the Vajapeya sacrifice, and goeth also to the region of Soma. Proceeding next to Gandaki which is produced by the waters of every tirtha, a person acquireth the merit of the Vajapeya sacrifice, and ascendeth also to the solar region. Proceeding next to the Visala, that river celebrated over the three worlds, one obtaineth the merit of the Agnishtoma sacrifice and ascendeth also to heaven. Repairing then, O virtuous one, to the woody seat of ascetics that is called Adhivanga, one obtains, without doubt, great happiness amongst the Guhyakas. Proceeding next to the river Kampana, visited by the Siddhas, one obtaineth the merit of the Pundarika sacrifice, and ascendeth also to heaven. Arriving then, O lord of earth, at the stream called Maheswari, one obtaineth the merit of the horse-sacrifice and also rescueth his own race. Repairing next to the tank of the celestials, one earneth immunity from misfortune, and also the merit of the horse-sacrifice. One should next go to Somapada, with subdued soul and leading a Brahmacharya mode of life. Bathing in Maheswarapada that
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is there, one reapeth the merit of the horse-sacrifice. There in that tirtha, O bull of the Bharata race, it is well known that ten millions of tirthas exist together. A wicked Asura in the shape of a tortoise had, O foremost of monarchs, been carrying it away when the powerful Vishnu recovered it from him. There in that tirtha should one perform his ablutions, for by this he acquireth the merit of the Pundarika sacrifice and ascendeth also to the region of Vishnu. Then, O best of kings, should one proceed to the place of Narayana, where, O Bharata, Narayana is ever present and dwelleth for aye. There the gods with Brahma at their head, Rishis endued with wealth of asceticism, the Adityas, the Vasus, and the Rudras, all adore Janardana, in that tirtha, and Vishnu of wonderful deeds hath become known as Salagrama. Approaching the eternal Vishnu, that lord of the three worlds, that giver of boons, one obtaineth the merit of the horse-sacrifice, and goeth to the region of Vishnu. There in that place, O virtuous one, is a well, capable of destroying every sin. The four seas are ever present in that well. He that bathes in it, O king, will have immunity from misfortune. Beholding (the image of) the boon-giving, eternal, and fierce Mahadeva who is there, one shineth, O king, like the moon emerged from the cloud. Bathing then in Jatismara, with pure mind and subdued senses, one acquireth, without doubt, the recollections of his former life. Proceeding then to Maheswarapura, and worshipping the god having the bull for his mark, fasting the while, one obtaineth, without doubt, the fruition of all his desires. Repairing then to Vamana that destroys every sin, and beholding the god Hari, one acquireth exemption from every misfortune. One should next go to the asylum of Kusika that is capable of removing every sin. Repairing then to the river Kausika that cleanseth from even great sins, one should bathe in it. By this one obtaineth the merit of Rajasuya sacrifice. One should next, O foremost of kings, proceed to the excellent woods of Champaka. By spending there one night, one acquireth the merit of giving away a thousand kine. Arriving next at Jyeshthila, that tirtha of rare worth, and passing one night there, one reapeth the fruit of the gift of a thousand kine. Beholding there (the image of) Visweswara of great splendour, with his consort the goddess, a person obtaineth, O bull among men, the region of Mitra-Varuna. By fasting there for three nights, a man acquireth the merit of the Agnishtoma sacrifice. By visiting Kanya-samvedya, with senses restrained and regulated fare, one acquireth, O bull among men, the region of Manu, the lord of creation. Rishis of rigid vows have said that he that giveth away rice or maketh any gift at the tirtha called Kanya, rendereth such gift eternal. Arriving next at Nischira celebrated over the three worlds, one obtaineth the merit of the horse-sacrifice and goeth to the legion of Vishnu. O king, those that give away at the confluence of the Nischira, ascend to the blessed region of Brahma. There in that tirtha is the asylum of Vasishtha that is known over the three worlds. Bathing
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there, one obtaineth the merit of the Vajapeya sacrifice. Proceeding next to Devakuta that is resorted to by celestial Rishis, one acquireth the merit of the horse-sacrifice, and also delivereth his race. Then should one, O king, go to the lake of the Muni Kausika, where Kusika's son, Viswamitra, obtained high success. Bathing there, a person acquireth the merit of the Vajapeya sacrifice. There, O hero, at Kausika, should one reside for a month, O bull of the Bharata race! By a month's residence there, one reapeth the merit of the horse-sacrifice. He that resideth at the best of tirthas called Maha-hrada, enjoys immunity from misfortune, and also obtains the merit of giving away gold in abundance. Beholding next Kartikeya who dwelleth at Virasrama, a man certainly reapeth the fruit of the horse-sacrifice. Proceeding then to Agnidhara celebrated over the three worlds, and beholding there after a bath the eternal and boon-giving Vishnu, that god of gods, one obtaineth the merit of the Agnishtoma sacrifice. Proceeding next to the Grandsire's tank near the snowcapped of mountains, and bathing in it, a man obtains the merit of the Agnishtoma sacrifice. Falling from the Grandsire's tank, is that world-sanctifying (stream), celebrated over the three worlds, called Kumara-Dhara. Bathing there, one regardeth himself as having all his purposes fulfilled. Fasting in that tirtha for three days, one is even cleansed from the sin of slaying a Brahmana. The pilgrim should next, O virtuous one, proceed to the peak of the great goddess Gauri, famed over the three worlds. Ascending it, O best of men, one should approach Stana-Kunda. By touching the waters of Stana-Kunda, a person obtaineth the merit of the Vajapeya sacrifice. Bathing in that tirtha and worshipping the gods and Pitris, one acquireth the merit of the horse-sacrifice and also ascendeth to the region of Indra. Arriving next at the well of Tamraruna, that is frequented by the gods, one acquireth, O lord of men, the merit that attaches to human sacrifice. Bathing next at the confluence of the Kirtika with the Kausiki and the Aruna, and fasting there for three nights a man of learning is cleansed of all his sins. Proceeding next to the tirtha called Urvasi, and then to Somasrama, a wise man by bathing next at Kumbhakarnasrama becometh adored in the world. The ancients knew that by touching the waters of Kokamukha, with steady vows and leading Brahmacharya mode of life, the memory of one's former life is revived. Arriving next with speed to the river called Nanda a regenerate one becometh freed from all his sins and ascendeth with soul under control to Indra's region. Proceeding next to the island called Rishabha, that is destructive of cranes, and bathing in the Saraswati, an individual blazeth forth in heaven. Proceeding next to the tirtha called Auddalaka frequented by Munis, and bathing there one is cleansed of all his sins. Repairing next to the sacred tirtha called Dharma that is visited by Brahmarshis, one acquireth the merit of the Vajapeya sacrifice and becometh respected in heaven. Proceeding next to Champa and bathing in the Bhagirathi he
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that sojourneth to Dandaparna, acquireth the merit of giving away a thousand kine. Then should one proceed to the sacred Lalitika that is graced by the presence of the virtuous. By this one acquireth the merit of the Rajasuya sacrifice and is regarded in heaven."

Book 3
Chapter 85

 1 [v]
      tān sarvān utsukān dṛṣṭvā pāṇḍavān dīnacetasaḥ
      āśvāsayaṃs tadā dhaumyo bṛhaspatisamo 'bravīt
  2 brāhmaṇānumatān puṇyān āśramān bharatarṣabha
      diśas tīrthāni śailāṃś ca śṛṇu me gadato nṛpa
  3 pūrvaṃ prācīṃ diśaṃ rājan rājarṣigaṇasevitām
      ramyāṃ te kīrtayiṣyāmi yudhiṣṭhira yathā smṛti
  4 tasyāṃ devarṣijuṣṭāyāṃ naimiṣaṃ nāma bhārata
      yatra tīrthāni devānāṃ supuṇyāni pṛthak pṛthak
  5 yatra sā gomatī puṇyā ramyā devarṣisevitā
      yajñabhūmiś ca devānāṃ śāmitraṃ ca vivasvataḥ
  6 tasyāṃ girivaraḥ puṇyo gayo rājarṣisatkṛtaḥ
      śivaṃ brahmasaro yatra sevitaṃ tridaśarṣibhiḥ
  7 yadarthaṃ puruṣavyāghra kīrtayanti purātanāḥ
      eṣṭavyā bahavaḥ putrā yady eko 'pi gayāṃ vrajet
  8 mahānadī ca tatraiva tathā gaya śiro 'nagha
      yathāsau kīrtyate viprair akṣayya karaṇo vaṭaḥ
      yatra dattaṃ pitṛbhyo 'nnam akṣayyaṃ bhavati prabho
  9 sā ca puṇyajalā yatra phalgu nāmā mahānadī
      bahumūlaphalā cāpi kauśikī bharatarṣabha
      viśvā mitro 'bhyagād yatra brāhmaṇatvaṃ tapodhanaḥ
  10 gaṅgā yatra nadī puṇyā yasyās tīre bhagīrathaḥ
     ayajat tāta bahubhiḥ kratubhir bhūridakṣiṇaiḥ
 11 pāñcāleṣu ca kauravya kathayanty utpalāvatam
     viśvā mitro 'yajad yatra śakreṇa saha kauśikaḥ
     yatrānuvaṃśaṃ bhagavāñ jāmadagnyas tathā jagau
 12 viśvāmitrasya tāṃ dṛṣṭvā vibhūtim atimānuṣīm
     kanya kubje 'pibat somam indreṇa saha kauśikaḥ
     tataḥ kṣatrād apākrāmad brāhmaṇo 'smīti cābravīt
 13 pavitram ṛṣibhir juṣṭaṃ puṇyaṃ pāvanam uttamam
     gaṅgāyamunayor vīra saṃgamaṃ lokaviśrutam
 14 yatrāyajata bhūtātmā pūrvam eva pitā mahaḥ
     prayāgam iti vikhyātaṃ tasmād bharatasattama
 15 agastyasya ca rājendra tatrāśramavaro mahān
     hiraṇyabinduḥ kathito girau kālaṃjare nṛpa
 16 atyanyān parvatān rājan puṇyo girivaraḥ śivaḥ
     mahendro nāma kauravya bhārgavasya mahātmanaḥ
 17 ayajad yatra kaunteya pūrvam eva pitā mahaḥ
     yatra bhāgīrathī puṇyā sadasyāsīd yudhiṣṭhira
 18 yatrāsau brahma śāleti puṇyā khyātā viśāṃ patau
     dhūtapāpmabhir ākīrṇā puṇyaṃ tasyāś ca darśanam
 19 pavitro maṅgalīyaś ca khyāto loke sanātanaḥ
     kedāraś ca mataṅgasya mahān āśrama uttamaḥ
 20 kuṇḍodaḥ parvato ramyo bahumūlaphalodakaḥ
     naiṣadhas tṛṣito yatra jalaṃ śarma ca labdhavān
 21 yatra deva vanaṃ ramyaṃ tāpasair upaśobhitam
     bāhudā ca nadī yatra nandā ca girimūrdhani
 22 tīrthāni saritaḥ śailāḥ puṇyāny āyatanāni ca
     prācyāṃ diśi mahārāja kīrtitāni mayā tava
 23 tisṛṣv anyāsu puṇyāni dikṣu tīrthāni me śṛṇu
     saritaḥ parvatāṃś caiva puṇyāny āyatanāni ca

SECTION LXXXV

"Pulastya said, 'Arriving next at the excellent tirtha called Samvedya in the evening, and touching its waters, one surely obtaineth knowledge. Created a tirtha in days of yore by Rama's energy, he that proceedeth to Lauhitya obtaineth the merit of giving away gold in abundance. Proceeding next to the river Karatoya, and fasting there for three nights, a man acquireth the merit of the horse-sacrifice. Even this is the injunction of the Creator himself. It hath been said by the wise, O king, that if a person goeth to the spot where the Ganga mingleth with the sea, he reapeth merit which is ten times that of the horse-sacrifice. Crossing over to the opposite bank of the Ganga, he that batheth there having resided for three nights is, O king, cleansed from all his sins. One should next proceed to the Vaitarani capable of destroying every sin. Arriving next at the tirtha named Viraja one shineth like the moon, and sanctifying his race rescueth it and is himself cleansed of all his sins. He that bathes in Viraja further reapeth the merit of giving away a thousand kine besides sanctifying his line. Residing with purity at the confluence of the Sona and the Jyotirathi, and offering oblations of water to the gods and the Pitris, a man reapeth the merit of the Agnishtoma sacrifice. Touching next the waters of the Vansagulma constituting the sources of both the Sona and the Narmada, one obtaineth the merit of the horse-sacrifice. Sojourning next to the tirtha called Rishabha in Kosala, O lord of men, and fasting there for three nights one earneth the merit of the Vajapeya sacrifice, and of the gift of a thousand kine, and also delivereth his race. Arriving at Kosala, a man should bathe in the tirtha named Kala. By this one surely obtaineth the merit of giving away one and ten bulls. By bathing in Pushpavati and fasting there, O king, for three nights one sanctifieth his own race, besides earning the merit of the gift of a thousand kine. Then, O foremost of the Bharata race, by bathing in the tirtha called Vadarika, one obtaineth long life, and also goeth to heaven. Arriving next at Champa, and bathing in the Bhagirathi, and seeing Danda one earneth the merit of giving away a thousand kine. Then should one go to the sacred Lapetika, graced by the presence of the pious. By so doing one reapeth the merit of the Vajapeya sacrifice and also becometh regarded by the gods. Proceeding next to the mountain called Mahendra, inhabited (of yore) by Jamadagnya, and bathing in Rama's tirtha, a person acquireth
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the merit of the horse-sacrifice. Here is Matanga's tirtha called Kedara, O son of the Kuru race! Bathing in it, O foremost of the Kurus, a man obtaineth the merit of giving away a thousand kine. Going to the mountain Sree, one who toucheth the waters of the stream that is there by worshipping there the god having the bull for his mark obtaineth the merit of the horse-sacrifice. On the mountain Sree dwelleth happily, the effulgent Mahadeva with the goddess, as also Brahma with the other gods. By bathing in the lake of Deva, with purity and restrained mind, one obtaineth the merit of the-horse-sacrifice, and also attaineth to the highest success."'
Proceeding next to the mountain Rishabha in Pandya, worshipped by the gods, one obtains the merit of the Vajapeya sacrifice and rejoices in heaven. One should next proceed to the river Kaveri, frequented by Apsaras. Bathing there, O monarch, one obtaineth, the merit of giving away a thousand kine. Touching next the waters of the tirtha called Kanya on the shores of the sea one is cleansed from every sin. Proceeding next to Gokarna celebrated over the three worlds, and which is situate, O best of kings, in the midst of the deep, and is reverenced by all the worlds, and where the gods headed by Brahma, and Rishis endued with wealth of asceticism, and spirits and Yakshas and Pisachas, and Kinnaras and the great Nagas, and Siddhas and Charanas and Gandharvas, and men and Pannagas, and rivers, Seas and Mountains, worship the lord of Uma, one should worship Isana, fasting there for three nights. By this, one acquireth the merit of the horse-sacrifice, and the status of Ganapatya. By staying there for twelve nights, one's soul is cleansed of all sins. One should next proceed to the tirtha known as Gayatri celebrated over the three worlds. Staying there for three nights, one acquireth the merit of giving away a thousand kine. A strange phenomenon is seen to occur there in respect to Brahmanas, O Lord of men! If a Brahmana, whether born of a Brahmani or any other woman, reciteth the Gayatri there, the recitation becomes rhythmic and musical, while, O king, a person who is not a Brahmana cannot adequately hymn it at all. Proceeding next to the inaccessible tank of the Brahmana Rishi Samvarta, one acquireth personal beauty and prosperity. Repairing next to Vena, he that offers oblations of water to the gods and the Pitris, obtains a car drawn by peacocks and cranes. Going next to the Godavari, ever frequented by the Siddhas, one earneth the merit of the cow-sacrifice, and goeth to the excellent region of Vasuki. Bathing next at the confluence of the Venna, one obtains the merit of the Vajapeya sacrifice. By a dip next at the confluence of Varada, one acquireth the merit of giving away a thousand kine. Arriving next at Brahmasthuna, one that stayeth there for three nights acquireth the merit of giving away a thousand kine, and also ascendeth to heaven. Coming next to Kusaplavana, with subdued soul and leading a Brahmacharya mode of life, and staying there for three
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nights he that bathes in it obtains the merit of the horse-sacrifice. Bathing next at the romantic Deva-hrada that is supplied by the waters of the Krishna-Venna, and also in the Jatismara-hrada, one acquireth the memory of one's former life. It was there that the chief of the celestials celebrated a hundred sacrifices and ascended to heaven. By a visit only to that spot, one acquireth the merit of the Agnishtoma sacrifice. Bathing next in the Sarvadeva-hrada, a person obtaineth the merit of giving away a thousand kine. Proceeding next to the highly sacred tank called Payoshni, that best of waters, he that offers oblations of water to the gods and the Pitris acquires the merit of the gift of a thousand kine. Arriving next at the sacred forest of Dandaka, a person should bathe (in the waters) there. By this, O king, one at once obtains, O Bharata, the merit of giving away a thousand kine. Proceeding next to the asylum of Sarabhanga and that of the illustrious Suka, one acquireth immunity from misfortune, besides sanctifying his race. Then should one proceed to Surparaka, where Jamadagni's son had formerly dwelt. Bathing in that tirtha of Rama, one acquireth the merit of giving away gold in abundance. Bathing next in the Saptagadavara, with the subdued sense and regulated diet, one earneth great merit, and goeth also to the region of the celestials. Proceeding next to Deva-hrada, with subdued sense and regulated diet, a man obtaineth the merit of the Devasatra sacrifice. One should proceed next to the forest of Tungaka, with subdued senses and leading a Brahmacharya mode of life It was here that in olden days Muni Saraswata taught the Vedas to the ascetics. When the Vedas had been lost (in consequence of the Munis having forgotten them), Angirasa's son, seated at ease on the upper garments of the Munis (duly spread out), pronounced distinctly and with emphasis the syllable Om. And at this, the ascetics again recollected all that they had learnt before. It was there that the Rishis and the gods Varuna, Agni, Prajapati, Narayana also called Hari, Mahadeva and the illustrious Grandsire of great splendour, appointed the resplendent Bhrigu to officiate at a sacrifice. Gratifying Agni by libations of clarified butter poured according to the ordinance, the illustrious Bhrigu once performed the Agnyadhana sacrifice for all those Rishis, after which both they and the gods went away to their respective homes one after another. One who enters the forest of Tungaka, is, O best of kings, male or female, cleansed of every sin. There in that tirtha, O hero, one should reside for a month, with subdued senses and regulated diet. By this, O king, one ascendeth to the region of Brahma, and delivereth also his race. Arriving next at Medhavika, one should offer oblations of water to the gods and the Pitris. By this, one acquires the merit of the Agnishtoma sacrifice, and also memory and intellect. There in that tirtha is the mountain known over the whole world and called Kalanjara. Bathing in the celestial lake that is there, one acquires the merit of giving away a thousand kine. He that, O king, after a bath, offereth oblations (to the gods and the Pitris)
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on the Kalanjara mountain, is, without doubt, regarded in heaven. Proceeding next, O monarch, to the river Mandakini capable of destroying all sins and which is on that best of mountains called Chitrakuta, he that bathes there and worships the gods and the Pitris, obtains the merit of the horse-sacrifice and attains to an exalted state. One should next, O virtuous one, proceed to the excellent tirtha called Bhartristhana, where, O king, ever dwells the celestial generalissimo Kartikeya. By a journey only to that spot, a person, O foremost of kings, attaineth to success. Bathing next at the tirtha called Koti, one earneth the merit of giving away a thousand kine. Having walked round Koti, one should proceed next to Jyeshthasthana. Beholding Mahadeva who is there, one shineth like the moon. There, O mighty monarch, is a celebrated well. O bull of the Bharata race! There in that well, O foremost of warriors, are the four seas. He that bathes there, O foremost of kings, and with subdued soul worships the gods and the Pitris, is cleansed of all his sins and attaineth to an exalted state. Then, O mighty king, should one proceed to the great Sringaverapura, where, O foremost of kings, formerly Rama, Dasharatha's son, had crossed (the Ganga). Bathing in that tirtha, one, O mighty-armed one, is cleansed of all his sins. Bathing with subdued senses and leading a Brahmacharya mode of life, in the Ganga, one is cleansed of every sin, and obtains also the merit of the Vajapeya sacrifice. One should next proceed to the place called Mayuravata, consecrated to Mahadeva of high intelligence. Beholding there the god, bowing down to him and walking round the spot, one acquireth, O Bharata, the Ganapatya status. Bathing in Ganga at that tirtha, one is cleansed of all his sins. Then, O king, should one proceed to Prayaga, whose praises have been sung by Rishis and where dwell the gods with Brahma at their head, the Directions with their presiding deities, the Lokapalas, the Siddhas, the Pitris adored by the worlds, the great Rishis-Sanatkumara and others, stainless Brahmarshis--Angiras and others,--the Nagas, the Suparnas, the Siddhas, the Snakes, the Rivers, the Seas, the Gandharvas, the Apsaras, and the Lord Hari with Prajapati. There in that tirtha are three fiery caverns between which the Ganga, that foremost of tirthas, rolleth rapidly. There in that region also the world-purifying daughter of the sun, Yamuna, celebrated over the three worlds, uniteth with the Ganga. The country between the Ganga and the Yamuna is regarded as the mons veneris of the world, and Prayaga as the foremost point of that region. The tirthas Prayaga, Pratisthana, Kamvala, Aswatara and Bhogavati are the sacrificial platforms of the Creator. There in those places, O foremost of warriors, the Vedas and the Sacrifices, in embodied forms, and the Rishis endued with wealth of asceticism, adore Brahma, and there the gods and rulers of territories also celebrate their sacrifices. The learned, however, say that of all these tirthas, O exalted one, Prayaga is the most sacred, in fact, the foremost of all tirthas in the three worlds. By going to that tirtha,
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by singing its praises, or by taking a little earth from it, one is cleansed from every sin. He that bathes in that confluence celebrated over the world, acquires all the merits of the Rajasuya and the horse-sacrifices. This sacrificial place is worshipped by the gods themselves. If a man giveth there ever so little, it increaseth, O Bharata, a thousandfold. O child, let not the texts of the Veda, nor the opinions of men dissuade thy mind from the desire of dying at Prayaga. O son of the Kuru race, the wise say that six hundred million and ten thousand tirthas exist at Prayaga. Bathing in the confluence of Ganga and Yamuna, one obtains the merit that attaches to the four kinds of knowledge and the merits also of those that are truthful. There at Prayaga is the excellent tirtha of Vasuki called Bhogavati. He that batheth in it, obtaineth the merit of the horse-sacrifice. There also in the Ganga is the tirtha famed over the three worlds, called Ramaprapatana, which conferreth the merit of ten horse-sacrifices. O son of the Kuru race! Wherever may a person bathe in the Ganga, he earneth merit equal to that of a trip to Kurukshetra. An exception, however, is made in favour of Kanakhala, while the merit attaching to Prayaga is the greatest. Having committed a hundred sins, he that bathes in the Ganga, hath all his sins washed off by the waters thereof, even as fuel is consumed by fire. It hath been said that in the Satyayuga all the tirthas were sacred; in the Treta, Pushkara alone was such; in Dwapara, Kurukshetra; and in the Kali-yuga, the Ganga alone is sacred. In Pushkara, one should practise austerities; in Mahalaya, one should give away; in the Malaya mountains, one should ascend the funeral pyre; and in Bhrigutunga, one should renounce one's body by forgoing food. Bathing in Pushkara, in Kurukshetra, in the Ganga and in the confluence (of the Ganga and the Yamuna), one sanctifieth seven generations of one's race up and down. He that reciteth the name of the Ganga is purified; while he that beholdeth her, receiveth prosperity; while he that bathes in her and drinks of her waters sanctifieth seven generations of his race up and down. As long, O king, as one's bones lie in contact with the waters of the Ganga, so long doth he live regarded in heaven, even as one liveth in heaven in consequence of the merit he earneth by pious pilgrimages to sacred tirthas and holy spots. There is no tirtha that is like unto the Ganga, there is no god like unto Kesava, and there is none superior to Brahmanas,--this hath been said even by the Grandsire. O great king, the region through which the Ganga flows should be regarded as a sacred asylum, and a spot of land that is on the Ganga's banks, should be regarded as one favourable to the attainment of ascetic success.
This truthful description (of the tirthas) one should recite only unto the regenerate ones, unto those that are pious, unto one's son and friends and disciples and dependents. This narrative, without a rival, is blessed and holy and leadeth to heaven. Holy and entertaining and sanctifying, it is productive of merit and high worth. Destructive of every sin, it is a
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mystery that the great Rishis cherish with care. By reciting it in the midst of Brahmanas, one is cleansed of every sin, and ascends to heaven. This description of tirthas is auspicious and heaven-giving and sacred; ever blessed as it is, it destroys one's enemies; foremost of all accounts, it sharpens the intellect. By reading this narrative the sonless obtains sons, the destitute obtains riches, a person of the royal order conquereth the whole earth, the Vaisya cometh by wealth, the Sudra obtaineth all his desires, and the Brahmana crosseth the ocean (of the world). Purifying himself, he that listens daily to the merits of the different tirthas, recollects the incidents of many previous births and rejoices in heaven. Of the tirthas that have been recited here, some are easily accessible, while others are difficult of access. But he that is inspired with the desire of beholding all tirthas, should visit them even in imagination. Desirous of obtaining merit, the Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the Rishis equal unto celestials, all bathed in these tirthas. Do thou also, O thou of the Kuru race, observing the ordinance as explained by me, visit, with subdued senses, these tirthas, increasing thy merit, O thou of excellent vows. Men of piety and learning are able to visit these tirthas, by reason of their purified senses, their belief in Godhead, and their acquaintance with the Vedas. He that doth not observe vows, he that hath not his soul under control, he that is impure, he that is a thief, and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas. Thou art ever observant of virtue, and art of pure character. By thy virtue, O virtuous one, thou hast always gratified thy father and thy grand-father, and great-grand-fathers, and the gods with Brahma at their head, and the Rishis also, O thou versed in virtue! Thou who resemblest Vasava, thou wilt, O Bhishma, attain to the region of the Vasus, and also eternal fame on earth!'
"Narada continued, 'Having cheerfully spoken thus, the illustrious Rishi Pulastya, well-pleased, bidding Bhishma farewell, disappeared there and then. And Bhishma also, O tiger among men, well understanding the true import of the Shastras, wandered over the world at the command of Pulastya. Thus, O thou blessed one, did Bhishma end at Prayaga his highly meritorious journey to the tirthas capable of destroying all sins. The man that ranges the earth in accordance with these injunctions, obtains the highest fruit of a hundred horse-sacrifices and earns salvation hereafter. Thou wilt, O son of Pritha, obtain merit consisting of the eight attributes, even like that which Bhishma, the foremost of the Kurus, had obtained of yore. And as thou wilt lead these ascetics to those tirthas, thy merit will be much greater. Those tirthas are infested by Rakshasas, and no one, save thyself, O son of Kuru race, can go there. Rising early he that reciteth this narrative by the celestial Rishis on the subject of the tirthas, becometh free from all sins. Those foremost of Rishis, Valmiki, and Kasyapa, and Atreya, and Kundajathara, and Viswamitra, and
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[paragraph continues] Gautama, and Asita, and Devala, and Markandeya, and Galava, and Bharadwaja, and Vasishtha, and the Muni Uddalaka, and Saunaka with his son, and Vyasa, that best of ascetics, and Durvasas, that foremost of Munis, and Javali of great austerities--all these illustrious Rishis endued with wealth of asceticism, are staying in expectation of thee. With these, O mighty king, do thou meet by visiting these tirthas. And, O illustrious monarch, a great Rishi of immeasurable energy, Lomasa by name, will come to thee. Do thou follow him, and me, and by turns visit these tirthas, O thou virtuous one! By this, thou wilt acquire great fame, like king Mahabhisha! O tiger among kings, even as the virtuous Yayati and king Pururavas, dost thou blaze forth with thy own virtue. Like king Bhagiratha and the illustrious Rama, dost thou shine among kings even as the Sun himself. And thou art, O great king, celebrated (in the world) even as Muni or Ikshwaku, or the highly famous Puru or Vainya! And as in days of yore the slayer of Vritra, after burning all his foes, ruled the three worlds, his mind freed from anxiety, so wilt thou rule thy subjects, after slaying all thy enemies. And, O thou of eyes like lotus leaves, having conquered the earth according to the customs of thy order, thou wilt obtain renown by thy virtue, even like Kartaviryaryuna.'"
Vaisampayana continued, "O great king, having comforted the monarch thus, the illustrious Rishi Narada, bidding farewell to the king, disappeared there and then. And the virtuous Yudhishthira, reflecting upon the subject, began to recite unto the ascetics the merit attaching to tirthas!"

Book 3
Chapter 86

1 [dharma]
      dakṣiṇasyāṃ tu puṇyāni śṛṇu tīrthani bhārata
      vistareṇa yathābuddhikīrtyamānāni bhārata
  2 yasyām ākhyāyate puṇyā diśi godāvarī nadī
      bahv ārāmā bahu jalā tāpasācaritā śubhā
  3 veṇṇā bhīma rathī cobhe nadyau pāpabhayāpahe
      mṛgadvijasamākīrṇe tāpasālayabhūṣite
  4 rājarṣes tatra ca sarin nṛgasya bharatarṣabha
      ramyatīrthā bahu jalā payoṣṇī dvija sevitā
  5 api cātra mahāyogī mārkaṇḍeyo mahātapāḥ
      anuvaṃṣyāṃ jagau gāthāṃ nṛgasya dharaṇī pateḥ
  6 nṛgasya yajamānasya pratyakṣam iti naḥ śrutam
      amādyad indraḥ somena dakṣiṇābhir dvijātayaḥ
  7 māṭharasya vanaṃ puṇyaṃ bahumūlaphalaṃ śivam
      yūpaś ca bharataśreṣṭha varuṇa srotase girau
  8 praveṇy uttarapārśve tu puṇye kaṇvāśrame tathā
      tāpasānām araṇyāni kīrtitāni yathā śruti
  9 vedī śūrpārake tāta jamadagner mahātmanaḥ
      ramyā pāṣāṇa tīrthā ca puraścandrā ca bhārata
  10 aśoka tīrthaṃ martyeṣu kaunteya bahulāśramam
     agastyatīrthaṃ pāṇḍyeṣu vāruṇaṃ ca yudhiṣṭhira
 11 kumāryaḥ kathitāḥ puṇyāḥ pāṇḍyeṣv eva nararṣabha
     tāmraparṇīṃ tu kaunteya kīrtayiṣyāmi tāṃ śṛṇu
 12 yatra devais tapas taptaṃ mahad icchadbhir āśrame
     gokarṇam iti vikhyātaṃ triṣu lokeṣu bhārata
 13 śītatoyo bahu jalaḥ puṇyas tāta śivaś ca saḥ
     hradaḥ paramaduṣprāpo mānuṣair akṛtātmabhiḥ
 14 tatraiva tṛṇasomāgneḥ saṃpannaphalamūlavān
     āśramo 'gastyaśiṣyasya puṇyo deva sabhe girau
 15 vaiḍūrya parvatas tatra śrīmān maṇimayaḥ śivaḥ
     agastyasyāśramaś caiva bahumūlaphalodakaḥ
 16 surāṣṭreṣv api vakṣyāmi puṇyāny āyatanāni ca
     āśramān saritaḥ śailān sarāṃsi ca narādhipa
 17 camasonmajjanaṃ viprās tatrāpi kathayanty uta
     prabhāsaṃ codadhau tīrthaṃ tridaśānāṃ yudhiṣṭhira
 18 tatra piṇḍārakaṃ nāma tāpasācaritaṃ śubham
     ujjayantaś ca śikharī kṣipraṃ siddhikaro mahān
 19 tatra devarṣivaryeṇa nāradenānukīrtitaḥ
     purāṇaḥ śrūyate ślokas taṃ nibodha yudhiṣṭhira
 20 puṇye girau surāṣṭreṣu mṛgapakṣiniṣevite
     ujjayante sma taptāṅgo nākapṛṣṭhe mahīyate
 21 puṇyā dvāravatī tatra yatrāste madhusūdanaḥ
     sākṣād devaḥ purāṇo 'sau sa hi dharmaḥ sanātanaḥ
 22 ye ca vedavido viprā ye cādhyātmavido janāḥ
     te vadanti mahātmānaṃ kṛṣṇaṃ dharmaṃ sanātanam
 23 pavitrāṇāṃ hi govindaḥ pavitraṃ param ucyate
     puṇyānām api puṇyo 'sau maṅgalānāṃ ca maṅgalam
 24 trailokyaṃ puṇḍarīkākṣo devadevaḥ sanātanaḥ
     āste harir acintyātmā tatraiva madhusūdanaḥ

SECTION LXXXVI

"Vaisampayana continued, 'Having ascertained the opinion of his brothers, and of the intelligent Narada, king Yudhishthira, addressing Dhaumya, who was like unto the Grandsire himself, said, 'I have for the acquisition of arms, sent away that tiger among men, Jishnu, whose prowess is incapable of being baffled, and who is possessed of long arms and immeasurable intelligence. O thou of ascetic wealth, that hero is devoted to me, endued with ability, and well-skilled in weapons, and like unto the exalted Vasudeva himself. I know them both, Krishna and Arjuna, those destroyers of enemies, O Brahmana, endued with prowess, even as the puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya to be none else than Vishnu himself, possessed of the six attributes. And this is also what Narada knoweth, for he hath always spoken so unto me. I also know them to be Rishis, Nara and Narayana. Knowing him to possess the ability, I have sent him (on the mission). Not inferior unto Indra and fully competent (for the task), I have sent that son of a god
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to see the lord of the celestials and obtain weapons from him. Bhishma and Drona are Atirathas. Kripa and the son of Drona are invincible; these mighty warriors have been installed by Dhritarashtra's son in the command of his army. All these are versed in the Vedas, are heroic, and possessed of the knowledge of every weapon. Endued with great strength, these always desire to encounter Arjuna in fight. And Karna also of the Suta caste is a mighty warrior versed in celestial weapons. In respect of the impetus of his weapons, he is endued with the strength of the Wind-god. Himself like a flame of fire, the arrows (proceeding from him) constitute its tongues. The slaps of his left hand cased in leathern fence constitute the crackling of that flame. The dust of the battle-field is its smoke. Urged by the sons of Dhritarashtra even as the wind urgeth the fire, Karna like unto the all-consuming fire at the end of the Yuga that is sent by Death himself, will, without doubt, consume my troops like unto a heap of straw. Only that mighty mass of clouds called Arjuna, aided by Krishna like unto a powerful wind, with celestial weapon representing its fierce lightning, the white steeds, the rows of white cranes coursing underneath and the unbearable Gandiva, the rainbow ahead, is capable of extinguishing the blazing flame represented by Karna by means of its arrowy showers let off with unflagging steadiness. That conqueror of hostile cities, Vibhatsu, will, without doubt, succeed in obtaining from Indra himself all the celestial weapons with their fullness and life. Alone he is equal, I think, unto them all. Otherwise it is impossible (for us) to vanquish in fight all those foes, who have attained to eminent success in all their purposes. We shall behold Arjuna, that repressor of foes, fully equipped with celestial weapons, for Vibhatsu having once undertaken a task, never, droopeth under its weight. Without that hero, however, that best of men, ourselves, with Krishna, cannot be at rest in Kamyaka. Therefore, do thou mention some other wood that is sacred and delightful, and abounds in food and fruits, and that is inhabited by men of pious practices:--where we may pass some time, expecting the warlike Arjuna of unbaffled prowess, like the Chataka in expectation of gathering clouds. Do thou tell us of some asylums open to the regenerate ones, and lakes and streams and beautiful mountains. O Brahmana, deprived of Arjuna, I do not like to stay in this wood of Kamyaka. We wish to go somewhere else.'"

Book 3
Chapter 87

 1 [dhaumya]
      avantiṣu pratīcyāṃ vai kīrtayiṣyāmi te diśi
      yāni tatra pavitrāṇi puṇyāny āyatanāni ca
  2 priyaṅgvāmravanopetā vānīra vanamālinī
      pratyaksrotā nadī puṇyā narmadā tatra bhārata
  3 niketaḥ khyāyate puṇyo yatra viśravaso muneḥ
      jajñe dhanapatir yatra kubero naravāhanaḥ
  4 vaiḍūrya śikharo nāma puṇyo girivaraḥ śubhaḥ
      divyapuṣpaphalās tatra pādapā haritachadāḥ
  5 tasya śailasya śikhare saras tatra ca dhīmataḥ
      praphullanalinaṃ rājan devagandharvasevitam
  6 bahvāścaryaṃ mahārāja dṛśyate tatra parvate
      puṇye svargopame divye nityaṃ devarṣisevite
  7 hradinī puṇyatīrthā ca rājarṣes tatra vai sarit
      viśvā mitra nadī pārā puṇyā parapuraṃjaya
  8 yasyās tīre satāṃ madhye yayātir nahuṣātmajaḥ
      papāta sa punar lokāṁl lebhe dharmān sanātanān
  9 tatra puṇyahradas tāta mainākaś caiva parvataḥ
      bahumūlaphalo vīra asito nāma parvataḥ
  10 āśramaḥ kakṣasenasya puṇyas tatra yudhiṣṭhira
     cyavanasyāśramaś caiva khyātaḥ sarvatra pāṇḍava
     tatrālpenaiva sidhyanti mānavās tapasā vibho
 11 jambū mārgo mahārāja ṛṣīṇāṃ bhāvitātmanām
     āśramaḥ śāmyatāṃ śreṣṭha mṛgadvijagaṇāyutaḥ
 12 tataḥ puṇyatamā rājan satataṃ tāpasāyutā
     ketumālā ca medhyā ca gaṅgāraṇyaṃ ca bhūmipa
 13 khyātaṃ ca saindhavāraṇyaṃ puṇyaṃ dvijaniṣevitam
     pitā maha saraḥ puṇyaṃ puṣkaraṃ nāma bhārata
     vaikhānasānāṃ siddhānām ṛṣīṇām āśramaḥ priyaḥ
 14 apy atra saṃstavārthāya prajāpatir atho jagau
     puṣkareṣu kuruśreṣṭha gāthāṃ sukṛtināṃ vara
 15 manasāpy abhikāmasya puṣkarāṇi manasvinaḥ
     pāpāṇi vipraṇaśyanti nākapṛṣṭhe ca modate

SECTION LXXXVII

Vaisampayana said, "Beholding the Pandavas afflicted with anxiety and depressed in spirits, Dhaumya, who resembled Vrihaspati, spake thus, comforting them, 'O bull of the Bharata race, O sinless one, listen to me as I mention certain sacred asylums and regions and tirthas and mountains that are approved of by Brahmanas. O king, listen to me as I speak, thyself with the daughter of Drupada and thy brothers, wilt, O lord of men, be relieved from grief. And, O son of Pandu, by hearing only of these places, thou wilt acquire merit. And by visiting them thou wilt obtain merit a hundred times greater, O best of men! First, O king, I will, so far as I recollect, speak of the beautiful eastern country, much regarded, O Yudhishthira, by royal Rishis. In that direction, O Bharata is a place called Naimisha which is regarded by the celestials. There in that region are several sacred tirthas belonging to the gods. There also is the sacred and beautiful Gomati which is adored by celestial Rishis and there also in [possibly 'is'?--JBH] the sacrificial region of the gods and the sacrificial stake of Surya. In that quarter also is that best of hills called Gaya, which is sacred and much regarded by royal ascetics. There on that hill, is the auspicious lake called Brahmasara which is adored by celestial Rishis. It is for this that the ancients say that one should wish for many sons, so that even one among them may visit Gaya, celebrate the horse-sacrifice or give away a nila bull, and thereby deliver ten generations of his race up and down. There, O monarch, is a great river, and spot called Gayasira. In Gayasira is a banian, which is called by the Brahmanas the Eternal banian, for the food that is offered there to the Pitris becometh eternal, O exalted one! The great river that floweth by the place is known by the name of Phalgu, and its waters are all sacred. And, O bull among the Bharatas, there also, in that place, is the Kausiki, whose basin abounds in various fruit and roots, and where Viswamitra endued with wealth of asceticism acquired Brahmanahood. Towards that direction also is the sacred Ganga, on whose banks Bhagiratha celebrated many sacrifices with profuse gifts (to Brahmanas). They say that in the country of Panchala, there is a wood called Utpala, where Viswamitra of Kusika's race had performed sacrifices with his son, and where beholding the relics of Viswamitra's superhuman power, Rama, the son of Jamadagni, recited the praises of his ancestry. At Kamyaka, Kusika's son had quaffed the Soma juice with Indra. Then abandoning the Kshatriya order, he began to say, I am a Brahmana.' In that quarter, O hero is the sacred confluence of Ganga and Yamuna which is celebrated over the world. Holy and sin-destroying, that tirtha is much regarded by the Rishis. It is there that the soul of all things, the Grandsire, had, in olden days, performed his sacrifice,
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and it is for this, O chief of the Bharata race, that the place hath come to be called Prayaga. In this direction, O foremost of kings, lieth the excellent asylum of Agastya, O monarch, and the forest called Tapasa, decked by many ascetics. And there also is the great tirtha called Hiranyavinda on the Kalanjara hills, and that best of mountains called Agastya, which is beautiful, sacred and auspicious. In that quarter, O descendant of the Kuru race, is the mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu race. There, O son of Kunti, the Grandsire performed sacrifices of yore. There, O Yudhishthira, the sacred Bhagiratha entereth a lake and there also, O king, is that sacred river known by the name of the merit-bestowing Brahmasara, whose banks are inhabited by persons whose sins have been washed away, and whose sight alone produceth merit. In that direction also lieth the high-souled Matanga's excellent asylum, called Kedara which is sacred and auspicious and celebrated over the world. And there also is the mountain called Kundoda, which is so delightful and abounding in fruits and roots and waters, and where the king of the Nishadhas (Nala) had slaked his thirst and rested for a while. In that quarter also is the delightful Deva-vana which is graced by ascetics. There also are the rivers Vahuda and Nanda on the mountain's crest. O mighty king, I have described unto thee all the tirthas and sacred spots in the Eastern quarter. Do thou now hear of the sacred tirthas, and rivers and mountains and holy spots in the other three quarters!'"

Book 3
Chapter 88

 1 [dhaumya]
      udīcyāṃ rājaśārdūla diśi puṇyāni yāni vai
      tāni te kīrtayiṣyāmi puṇyāny āyatanāni ca
  2 sarasvatī puṇyavahā hradinī vanamālinī
      samudragā mahāvegā yamunā yatra pāṇḍava
  3 tatra puṇyatamaṃ tīrthaṃ plakṣāvataraṇaṃ śivam
      yatra sārasvatair iṣṭvā gacchanty avabhṛthaṃ dvijāḥ
  4 puṇyaṃ cākhyāyate divyaṃ śivam agniśiro 'nagha
      sahadevāyajad yatra śamy ākṣepeṇa bhārata
  5 etasminn eva cārtheyam indra gītā yudhiṣṭhira
      gāthā carati loke 'smin gīyamānā dvijātibhiḥ
  6 agnayaḥ sahadevena ye citā yamunām anu
      śataṃ śatasahasrāṇi sahasraśatadakṣiṇāḥ
  7 tatraiva bharato rājā cakravartī mahāyaśāḥ
      viṃśatiṃ sapta cāṣṭau ca hayamedhān upāharat
  8 kāmakṛd yo dvijātīnāṃ śrutas tāta mayā purā
      atyantam āśramaḥ puṇyaḥ sarakas tasya viśrutaḥ
  9 sarasvatī nadī sadbhiḥ satataṃ pārtha pūjitā
      vālakhilyair mahārāja yatreṣṭam ṛṣibhiḥ purā
  10 dṛṣadvatī puṇyatamā tatra khyātā yudhiṣṭhira
     tatra vaivarṇya varṇau ca supuṇyau manujādhipa
 11 vedajñau veda viditau divyā vedavidāv ubhau
     yajantau kratubhir nityaṃ puṇyair bharatasattama
 12 sametya bahuśo devāḥ sendrāḥ sa varuṇāḥ purā
     viśākha yūpe 'tapyanta tasmāt puṇyatamaḥ sa vai
 13 ṛṣir mahān mahābhāgo jamadagnir mahāyaśāḥ
     palāśakeṣu puṇyeṣu ramyeṣv ayajatābhibhūḥ
 14 yatra sarvāḥ saricchreṣṭhāḥ sākṣāt tam ṛṣisattamam
     svaṃ svaṃ toyam upādāya parivāryopatasthire
 15 api cātra mahārāja svayaṃ viśvāvasur jagau
     imaṃ ślokaṃ tadā vīra prekṣya vīryaṃ mahātmanaḥ
 16 yajamānasya vai devāñ jamadagner mahātmanaḥ
     āgamya saritaḥ sarvā madhunā samatarpayan
 17 gandharvayakṣarakṣobhir apsarobhiś ca śobhitam
     kirāta kiṃnarāvāsaṃ śailaṃ śikhariṇāṃ varam
 18 bibheda tarasā gaṅgā gaṅgā dvāre yudhiṣṭhira
     puṇyaṃ tat khyāyate rājan brahmarṣigaṇasevitam
 19 sanat kumāraḥ kauravya puṇyaṃ kanakhalaṃ tathā
     parvataś ca purur nāma yatra jātaḥ purūravaḥ
 20 bhṛgur yatra tapas tepe maharṣigaṇasevitaḥ
     sa rājann āśramaḥ khyāto bhṛgutuṅgo mahāgiriḥ
 21 yac ca bhūtaṃ bhaviṣyac ca bhavac ca puruṣarṣabha
     nārāyaṇaḥ prabhur viṣṇuḥ śāśvataḥ puruṣottamaḥ
 22 tasyātiyaśasaḥ puṇyāṃ viśālāṃ badarīm anu
     āśramaḥ khyāyate puṇyas triṣu lokeṣu viśrutaḥ
 23 uṣṇa toyavahā gaṅga śītatoyavahāparā
     suvarṇasikatā rājan viśālāṃ badarīm anu
 24 ṛṣayo yatra devāś ca mahābhāgā mahaujasaḥ
     prāpya nityaṃ namasyanti devaṃ nārāyaṇaṃ vibhum
 25 yatra nārāyaṇo devaḥ paramātmā sanātanaḥ
     tatra kṛtsnaṃ jagat pārtha tīrthāny āyatanāni ca
 26 tat puṇyaṃ tatparaṃ brahma tat tīrthaṃ tat tapovanam
     tatra devarṣayaḥ siddhāḥ sarve caiva tapodhanāḥ
 27 ādidevo mahāyogī yatrāste madhusūdanaḥ
     puṇyānām api tat puṇyaṃ tatra te saṃśayo 'stu mā
 28 etāni rājan puṇyāni pṛthivyāṃ pṛthivīpate
     kīrtitāni naraśreṣṭha tīrthāny āyatanāni ca
 29 etāni vasubhiḥ sādhyair ādityair marud aśvibhiḥ
     ṛṣibhir brahmakalpaiś ca sevitāni mahātmabhiḥ
 30 caran etāni kaunteya sahito brāhmaṇarṣabhaiḥ
     bhrātṛbhiś ca mahābhāgair utkaṇṭhāṃ vijahiṣyasi

SECTION LXXXVIII

"Dhaumya continued, 'Listen, O Bharata, I shall now narrate to thee in detail according to my knowledge, the sacred tirthas of the south. In that quarter lieth the sacred and auspicious river Godavari, full of water abounding in groves and frequented by ascetics. In that direction also are the rivers Venna and Bhimarathi, both capable of destroying sin and fear, and abounding in birds and deer, and graced with abodes of ascetics. In that region also, O bull of the Bharata race, is the tirtha of the royal ascetic, Nriga viz., the river Payoshni, which is delightful and full of waters and visited by Brahmanas. There the illustrious Markandeya, of high ascetic merit sang the praises in verse of king Nriga's line! We have heard respecting the sacrificing king Nriga that which really took place while he was performing a sacrifice in the excellent tirtha called Varaha on the Payoshni. In that sacrifice Indra became intoxicated with quaffing the Soma, and the Brahmanas, with the gifts they received. The water of the Payoshni, taken up (in vessel), or flowing along the
p. 201
ground, or conveyed by the wind, can cleanse a person from whatever sins he may commit till the day of his death. Higher than heaven itself, and pure, and created and bestowed by the trident-bearing god, there in that tirtha is an image of Mahadeva beholding which a mortal goeth to the region of Siva. Placing on one scale Ganga and the other rivers with their waters, and on the other, the Payoshni, the latter, in my opinion would be superior to all the tirthas, together, in point of merit! Then, O foremost of the Bharata race, on the mountain called Varunasrotasa is the sacred and auspicious wood of Mathara abounding in fruits and roots, and containing a sacrificial stake. Then, O king, it is said that in the region on the north of the Praveni, and about the sacred asylum of Kanwa, are many woody retreats of ascetics. And, O child, in the tirtha called Surparaka are two sacrificial platforms of the illustrious Jamadagni, called Pashana and Punaschandra, O Bharata! And, O son of Kunti, in that spot is the tirtha called Asoka abounding in woody retreats of ascetics. And, O Yudhishthira, in the country of the Pandyas are the tirthas named Agastya and Varuna! And, O bull among men, there, amongst the Pandavas, is the tirtha called the Kumaris. Listen, O son of Kunti, I shall now describe Tamraparni. In that asylum the gods had undergone penances impelled by the desire of obtaining salvation. In that region also is the lake of Gokarna which is celebrated over the three worlds, hath an abundance of cool waters, and is sacred, auspicious, and capable, O child, of producing great merit. That lake is extremely difficult of access to men of unpurified souls. Near to that tirtha is the sacred asylum of Agastya's disciple, the mountain Devasabha, which abounds in trees and grass, and fruits and roots. And there also is the Vaiduryya mountain, which is delightful abounding in gems and capable of bestowing great merit. There on that mountain is the asylum of Agastya abounding in fruits and roots and water.'"
"I shall now, O lord of men, describe the sacred spots, and asylums, and rivers and lakes belonging to the Surashtra country! O Yudhishthira, the Brahmanas say that on the sea-coast is the Chamasodbheda, and also Prabhasa, that tirtha which is much regarded by the gods. There also is the tirtha called Pindaraka, frequented by ascetics and capable of producing great merit. In that region is a mighty hill named Ujjayanta which conduceth to speedy success. Regarding it the celestial Rishi Narada of great intelligence hath recited an ancient sloka. Do thou listen to it, O Yudhishthira! By performing austerities on the sacred hill of Ujjayanta in Surashtra, that abounds in birds and animals, a person becometh regarded in heaven. There also is Dwaravati, producing great merit, where dwelleth the slayer of Madhu, who is the Ancient one in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and persons acquainted with the philosophy of the soul say that the illustrious Krishna is eternal Virtue. Govinda is said to be the
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purest of all pure things, the righteous of the righteous and the auspicious of the auspicious. In all the three worlds, He of eyes like lotus-leaves is the God of gods, and is eternal. He is the pure soul and the active principle of life, is the Supreme Brahma and is the lord of all. That slayer of Madhu, Hari of inconceivable soul, dwelleth there!"

Book 3
Chapter 89

 1 [v]
      evaṃ saṃbhāṣamāṇe tu dhaumye kauravanandana
      lomaśaḥ sumahātejā ṛṣis tatrājagāma ha
  2 taṃ pāṇḍavāgrajo rājā sagaṇo brāhmaṇāś ca te
      udatiṣṭhan mahābhāgaṃ divi śakram ivāmarāḥ
  3 tam abhyarcya yathānyāyaṃ dharmarājo yudhiṣṭhiraḥ
      papracchāgamane hetum aṭane ca prayojanam
  4 sa pṛṣṭaḥ pāṇḍuputreṇa prīyamāṇo mahāmanāḥ
      uvāca ślakṣṇayā vācā harṣayann iva pāṇḍavān
  5 saṃcarann asmi kaunteya sarvalokān yadṛcchayā
      gataḥ śakrasya sadanaṃ tatrāpaśyaṃ sureśvaram
  6 tava ca bhrātaraṃ vīram apaśyaṃ savyasācinam
      śakrasyārdhāsana gataṃ tatra me vismayo mahān
      āsīt puruṣaśārdūla dṛṣṭvā pārthaṃ tathāgatam
  7 āha māṃ tatra deveśo gaccha pāṇḍusutān iti
      so 'ham abhyāgataḥ kṣipraṃ didṛkṣus tvāṃ sahānujam
  8 vacanāt puruhūtasya pārthasya ca mahātmanaḥ
      ākhyāsye te priyaṃ tāta mahat pāṇḍavanandana
  9 bhrātṛbhiḥ sahito rājan kṛṣṇayā caiva tac chṛṇu
      yat tvayokto mahābāhur astrārthaṃ pāṇḍavarṣabha
  10 tad astram āptaṃ pārthena rudrād apratimaṃ mahat
     yat tad brahmaśiro nāma tapasā rudram āgatam
 11 amṛtād utthitaṃ raudraṃ tal labdhaṃ savyasācinā
     tat sa mantraṃ sa saṃhāraṃ sa prāyaścittamaṅgalam
 12 vajraṃ cānyāni cāstrāṇi daṇḍādīni yudhiṣṭhira
     yamāt kuberād varuṇād indrāc ca kurunandana
     astrāṇy adhītavān pārtho divyāny amitavikramaḥ
 13 viśvāvasor ca tanayād gītaṃ nṛttaṃ ca sāma ca
     vāditraṃ ca yathānyāyaṃ pratyavindad yathāvidhi
 14 evaṃ kṛtāstraḥ kaunteyo gāndharvaṃ vedam āptavān
     sukhaṃ vasati bībhatsur anujasyānujas tava
 15 yadarthaṃ māṃ suraśreṣṭha idaṃ vacanam abravīt
     tac ca te kathayiṣyāmi yudhiṣṭhira nibodha me
 16 bhavān manuṣyalokāya gamiṣyati na saṃśayaḥ
     brūyād yudhiṣṭhiraṃ tatra vacanān me dvijottama
 17 āgamiṣyati te bhrātā kṛtāstraḥ kṣipram arjunaḥ
     surakāryaṃ mahat kṛtvā yad āśakyaṃ divaukasaiḥ
 18 tapasā tu tvam ātmānaṃ bhrātṛbhiḥ saha yojaya
     tapaso hi paraṃ nāsti tapasā vindate mahat
 19 ahaṃ ca karṇaṃ jānāmi yathāvad bharatarṣabha
     na sa pārthasya saṃgrāme kalām arhati ṣoḍaśīm
 20 yac cāpi te bhayaṃ tasmān manasi stham ariṃdama
     tac cāpy apahariṣyāmi savyasācāv ihāgate
 21 yac ca te mānasaṃ vīra tīrthayātrām imāṃ prati
     tac ca te lomaśaḥ sarvaṃ kathayiṣyaty asaṃśayam
 22 yac ca kiṃ cit tapo yuktaṃ phalaṃ tīrtheṣu bhārata
     maharṣir eṣa yad brūyāt tac chraddheyam ananyathā

SECTION LXXXIX

"Dhaumya continued, 'I shall describe to thee those sacred spots capable of producing merit that lie on the west, in the country of the Anarttas, O Bharata, there, flows in a westward course the sacred river Narmada, graced by Priyangu and mango trees, and engarlanded with thickest of canes. All the tirthas and sacred spots, and rivers and woods and foremost of mountains that are in the three worlds, all the gods with the Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of the Kurus, always come, O Bharata, to bathe in the sacred waters of the Narmada. And it hath been heard by us that the sacred asylum of the Muni Visravas, had stood there, and that there was born the lord of treasures, Kuvera, having men for his vehicles. There also is that foremost of hills, the sacred and auspicious Vaidurya peak abounding with trees that are green and which are always graced with fruit and flowers. O lord of the earth, on the top of that mountain is a sacred tank decked with full-blown lotus and resorted to by the gods and the Gandharvas. Many are the wonders, O mighty monarch, that may be seen on that sacred mountain which is like unto heaven itself and which is visited by celestial Rishis. There, O subjugator of hostile cities, is the sacred river called Viswamitra belonging to the royal sage of that name and which abounds, O king, in many sacred tirthas. It was on the banks of this river, that Yayati, the son of Nahusha, (fell from heaven) among the virtuous, and obtained once more the eternal regions of the righteous. Here also are the well-known lake called Punya, the mountain called Mainaka, and that other mountain called Asita abounding in fruits and roots. And here also is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of Chyavana also, which is famed over every country, O son of Pandu! In that spot, O exalted one, men attain to (ascetic) success without severe austerities. Here also, O mighty king, is the region called Jamvumarga, inhabited by birds and deer, and which constitutes the retreat of ascetics with souls under control, O thou foremost of those that have subdued their senses! Next lie the exceedingly sacred Ketumala, and Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and the well-known woods of Saindhava which
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are sacred and inhabited by the regenerate ones. There also is the celebrated tank of the Grandsire, called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and Rishis. Moved by the desire of obtaining its protection, the Creator sang this verse at Pushkara, O chief of the Kurus and foremost of virtuous men! If a person of pure soul purposes a pilgrimage to the Pushkaras in imagination even, he becometh purged from all his sins and rejoiceth in heaven!'"

Book 3
Chapter 90

 1 [lomaṣa]
      dhanaṃjayena cāpy uktaṃ yat tac chṛṇu yudhiṣṭhira
      yudhiṣṭhiraṃ bhrātaraṃ me yojayer dharmyayā śriyā
  2 tvaṃ hi dharmān parān vettha tapāṃsi ca tapodhana
      śrīmatāṃ cāpi jānāsi rājñāṃ dharmaṃ sanātanam
  3 sa bhavān yat paraṃ veda pāvanaṃ puruṣān prati
      tena saṃyojayethās tvaṃ tīrthapuṇyena pāṇḍavam
  4 yathā tīrthāni gaccheta gāś ca dadyāt sa pārthivaḥ
      tathā sarvātmanā kāryam iti māṃ vijayo 'bravīt
  5 bhavatā cānugupto 'sau caret tīrthāni sarvaśaḥ
      rakṣobhyo rakṣitavyaś ca durgeṣu viṣameṣu ca
  6 dadhīca iva devendraṃ yathā cāpy aṅgirā ravim
      tathā rakṣasva kaunteyaṃ rākṣasebhyo dvijottama
  7 yātudhānā hi bahavo rākṣasāḥ parvatopamāḥ
      tvayābhiguptān kaunteyān nātivarteyur antikāt
  8 so 'ham indrasya vacanān niyogād arjunasya ca
      rakṣamāṇo bhayebhyas tvāṃ cariṣyāmi tvayā saha
  9 dvis tīrthāni mayā pūrvaṃ dṛṣṭāni kurunandana
      idaṃ tṛtīyaṃ drakṣyāmi tāny eva bhavatā saha
  10 iyaṃ rājarṣibhir yātā puṇyakṛdbhir yudhiṣṭhira
     manvādibhir mahārāja tīrthayātrā bhayāpahā
 11 nānṛjur nākṛtātmā ca nāvaidyo na ca pāpakṛt
     snāti tīrtheṣu kauravya na ca vakramatir naraḥ
 12 tvaṃ tu dharmamatir nityaṃ dharmajñaḥ satyasaṃgaraḥ
     vimuktaḥ sarvapāpebhyo bhūya eva bhaviṣyasi
 13 yathā bhagīratho rājā rājānaś ca gayādayaḥ
     yathā yayātiḥ kaunteya tathā tvam api pāṇḍava
 14 [y]
     na harṣāt saṃprapaśyāmi vākyasyāsyottaraṃ kva cit
     smared dhi devarājo yaṃ kiṃnāmābhyadhikaṃ tataḥ
 15 bhavatā saṃgamo yasya bhrātā yasya dhanaṃjayaḥ
     vāsavaḥ smarate yasya ko nāmābhyadhikas tataḥ
 16 yac ca māṃ bhagavān āha tīrthānāṃ darśanaṃ prati
     dhaumyasya vacanād eṣā buddhiḥ pūrvaṃ kṛtaiva me
 17 tad yadā manyase brahman gamanaṃ tīrthadarśane
     tadaiva gantāsmi dṛḍham eṣa me niścayaḥ paraḥ
 18 [v]
     gamane kṛtabuddhiṃ taṃ pāṇḍavaṃ lomaśo 'bravīt
     laghur bhava mahārāja laghuḥ svairaṃ gamiṣyasi
 19 [y]
     bikṣā bhujo nivartantāṃ brāhmaṇā yatayaś ca ye
     ye cāpy anugatāḥ paurā rājabhaktipuraskṛtāḥ
 20 dhṛtarāṣṭraṃ mahārājam abhigacchantu caiva te
     sa dāsyati yathākālam ucitā yasya yā bhṛtiḥ
 21 sa ced yathocitaṃ vṛttiṃ na dadyān manujeśvaraḥ
     asmatpriyahitārthāya pāñcālyo vaḥ pradāsyati
 22 [v]
     tato bhūyiṣṭhaśaḥ paurā gurubhārasamāhitāḥ
     viprāś ca yatayo yuktā jagmur nāgapuraṃ prati
 23 tān sarvān dharmarājasya premṇā rājāmbikā sutaḥ
     pratijagrāha vidhivad dhanaiś ca samatarpayat
 24 tataḥ kuntīsuto rājā laghubhir brāhmaṇaiḥ saha
     lomaśena ca suprītas trirātraṃ kāmyake 'vasat

SECTION XC

"Dhaumya continued, 'O tiger among kings, I shall now describe those tirthas and sacred spots that lie to the north. Do thou, O exalted one, listen to me attentively. By hearing this narration, O hero, one acquireth a reverential frame of mind, which conduceth to much good. In that region is the highly sacred Saraswati abounding in tirthas and with banks easy of descent. There also, O son of Pandu, is the ocean-going and impetuous Yamuna, and the tirtha called Plakshavatarana, productive of high merit and prosperity. It was there that the regenerate ones having performed the Saraswata sacrifice, bathed on the completion there of. O sinless one, is the well-known celestial tirtha called Agnisiras, which is productive of great merit. There king Sahadeva had celebrated a sacrifice measuring out the ground by a throw of the Samya. It is for this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in verse. Those verses are still current in this world, being recited by the regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial fire, with gifts in a hundred thousands to Brahmanas. There the illustrious king, the imperial Bharata, performed five and thirty horse-sacrifices. O child, we have heard that Sarabhanga of yore used to fully gratify the desires of the regenerate ones. There in this region is his celebrated asylum productive of great merit. In that region also, O son of Pritha, is the river Saraswati, which is ever worshipped by the god, where, in days of yore, the Valikhilyas, O great king, performed sacrifices. In that region also, O Yudhishthira, is the well-known river Drisadwati, which is productive of great merit. Then, O chief of men, are Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya, which are, O son of Kunti, the sacred asylum in the world of illustrious Anandayasas of excellent vows and great energy, and which are celebrated over the three worlds. Here also, O lord of men, the illustrious Etavarna and Avavarana versed in the Vedas, learned in Vedic lore, and proficient in the knowledge of Vedic rites, performed meritorious sacrifices, O chief of the Bharata race! There also is Visakhayupa
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to which, in days of yore, came the gods with Varuna and Indra, and practised ascetic austerities. And therefore is that spot so eminently sacred. Here also is Palasaka, where the great and illustrious and highly blessed Rishi Jamadagni performed sacrifices. There all the principal rivers in their embodied forms taking their respective waters stood surrounding that best of sages. And there also, O monarch, Vibhavasu (fire) himself, beholding that high-souled one's initiation, sang the following sloka: 'The river coming to the illustrious Jamadagni while sacrificing unto the gods gratified the Brahmanas with offerings of honey.' O Yudhishthira, the spot where Ganga rusheth past, cleaving the foremost of mountains which is frequented by Gandharvas and Yakshas and Rakshasas and Apsaras, and inhabited by hunters, and Kinnaras, is called Gangadwara. O king, Sanatkumara regardeth that spot visited by Brahmarshis, as also the tirtha Kanakhala (that is near to it), as sacred. There also is the mountain named Puru which is resorted to by great Rishis and where Pururavas was born, and Bhrigu practised ascetic austerities. For this it is, O king, that asylum hath become known as the great peak of Bhrigutunga. Near that peak is the sacred and extensive Vadari, that highly meritorious asylum, famed over the three worlds, of him, O bull of the Bharata race, who is the Present, the Past and the Future, who is called Narayana and the lord Vishnu, who is eternal and the best of male beings, and who is pre-eminently illustrious. Near Vadari, the cool current of Ganga was formerly warm, and the banks there were overspread with golden sands. There the gods and Rishis of high fortune and exceeding effulgence, approaching the divine lord Narayana, always worship him. The entire universe with all its tirthas and holy spots is there where dwelleth the divine and eternal Narayana, the Supreme soul, for he is Merit, he is the Supreme Brahma, he is tirtha, he is the ascetic retreat, he is the First, he is the foremost of gods, and he is the great Lord of all creatures. He is eternal, he is the great Creator, and he is the highest state of blessedness. Learned persons versed in the scriptures attain to great happiness by knowing him. In that spot are the celestial Rishis, the Siddhas, and, indeed, all the Rishis,--where dwelleth the slayer of Madhu, that primeval Deity and mighty Yogin! Let no doubt enter thy heart that that spot is the foremost of all holy spots. These, O lord of earth, are the tirthas and sacred spots on earth, that I have recited, O best of men! These all are visited by the Vasus, the Sadhyas, the Adityas, the Marutas, the Aswins and the illustrious Rishis resembling the celestials themselves. By journeying, O son of Kunti, to those places, with the Brahmanas and ascetics that are with thee and with thy blessed brothers, thou wilt be freed from anxiety!"


(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection)