The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, (Nalopakhyana Parva) SECTION LXXVII

 

The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, (Nalopakhyana Parva)

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

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!'"

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 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 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!'"

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 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."

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 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."

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

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."

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 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 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 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, 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 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 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.'"