Shloka 27
Tīrtha-yātrā: Prayāga-saṅgama and Gayaśiras—Rājarṣi Gaya’s Mahāyajña
कठिनानि समादाय चीराजिनजटाधरा: । अभेद्यै: कवचैरयुक्तास्तीर्थान्यन्वचरंस्तत:,उन सबने शरीरपर फटे-पुराने वस्त्र या मृगचर्म धारण कर रखे थे। उनके मस्तकपर जटाएँ थीं। उनके अंग अभेद्य कवचोंसे ढके हुए थे। वे सूर्यप्रदत्त बटलोई आदि पात्र लेकर वहाँ तीर्थोमें विचरण करने लगे
kaṭhināni samādāya cīrājinajaṭādharāḥ | abhedyaiḥ kavacair yuktās tīrthāny anvacaraṃs tataḥ ||
Vaiśaṃpāyana said: Bearing their hard implements and wearing ragged bark-garments and deer-skins, with matted locks upon their heads and their bodies protected by impenetrable armor, they then began to wander from one sacred ford to another. The scene underscores a deliberate adoption of austere, ascetic appearance and disciplined movement through holy places—an outward form meant to signal restraint, endurance, and a life oriented toward religious merit.
वैशम्पायन उवाच
Educational Q&A
The verse highlights the ideal of disciplined, austere conduct associated with pilgrimage: adopting simplicity and endurance (cīra, ajina, jaṭā) while maintaining preparedness and protection (kavaca). It suggests that religious travel is not mere sightseeing but a regulated way of life aimed at merit and self-control.
A group described by their ascetic attire—bark/old garments, deer-skins, and matted hair—equipped with strong protective gear, begins to move through various tīrthas (holy places), indicating the start or continuation of a pilgrimage circuit.