Tīrtha-vidhi (Procedure for Holy Places) — Prayāgarāja-māhātmya

Verse 1

वसिष्ठ उवाच । एतच्छ्रुत्वा तु भूपाल मोहिनी विधिनंदिनी । पुरुषोत्तममाहात्म्यं भुक्तिमुक्तिप्रदायकम् ॥ १ ॥

Vasiṣṭha said: O king, having heard this, Mohinī—the beloved daughter of Brahmā—received and heard the greatness of Puruṣottama, which bestows both bhukti and mukti.

Verse 2

पुनः पप्रच्छ तं विप्रं वसुं स्वस्य पुरोहितम् । मोहिन्युवाच । श्रुतमत्यद्भुतं विप्र पुरुषोत्तमसंभवम् ॥ २ ॥

Then Mohinī again questioned the brāhmaṇa Vasu, her own family priest: “O brāhmaṇa, I have heard a most wondrous account concerning the manifestation of Puruṣottama.”

Verse 3

माहात्म्यं चाधुना ब्रूहि प्रयागस्यापि सुव्रत । तीर्थराजः प्रयागाख्यः श्रुतः पूर्वं मया गुरो ॥ ३ ॥

Now, O you of excellent vows, please tell me also the sacred greatness of Prayāga; for earlier, O revered teacher, I heard that the tīrtha called Prayāga is the ‘king of pilgrimage-places.’

Verse 4

तन्माहात्म्यं ममाख्याहि तीर्थयात्राविधानयुक् । स मान्यानां विशेषाणां तीर्थानां गमने द्विज ॥ ४ ॥

Tell me of its sacred greatness, together with the proper rules for pilgrimage; and tell me also, O brāhmaṇa, of the journey to those revered and distinguished tīrthas.

Verse 5

यत्कर्त्तव्यं च विधिना नृभिर्द्धर्मपरायणैः । तच्छ्रुत्वा स द्विजो राजन्मोहिन्या भाषितं वचः ॥ ५ ॥

O King, having heard from Mohinī those words describing what people devoted to Dharma should do according to proper rule, that twice-born brāhmaṇa replied and acted accordingly.

Verse 6

सामान्यविधिपूर्वं तत्प्रयागाख्यानमब्रवीत् । वसुरुवाच । श्रृणु भद्रे प्रवक्ष्यामि तीर्थाभिगमने विधिम् ॥ ६ ॥

Having first stated the general rules, he then spoke the account of Prayāga. Vasu said: “Listen, O auspicious one; I shall explain the proper procedure for approaching a tīrtha.”

Verse 7

यं समाश्रित्य मनुजो यथोक्तं फलमाप्नुयात् । तीर्थाभिगमनं पुण्यं यज्ञैरपि विशिष्यते ॥ ७ ॥

Taking refuge in it, a person attains the stated fruit. The meritorious act of going to the tīrthas is esteemed as superior even to sacrificial rites (yajñas).

Verse 8

अनुपोष्य त्रिरात्राणि तीर्थान्यप्यभिगम्य च । अदत्त्वा कांचनं गाश्च दारिद्रो जायते नरः ॥ ८ ॥

Even after observing a three-night fast and visiting the tīrthas, a man who does not give gold and cows in charity becomes poor.

Verse 9

अग्निष्टोमादिभिर्यज्ञैरिष्ट्वा विपुलदक्षिणैः । न तत्फलमवाप्नोति तीर्थाभिगमनेन यत् ॥ ९ ॥

Even after performing sacrifices such as the Agniṣṭoma, with abundant dakṣiṇā offered to the priests, one does not attain the fruit that is gained by going to the sacred tīrthas, the holy places of pilgrimage.

Verse 10

अज्ञानेनापि यस्येह तीर्थामिगमनं भवेत् । सर्वकामसमृद्धः स स्वर्गलोके महीयते ॥ १० ॥

Even if a person in this world goes to a tīrtha out of mere ignorance, not knowing its full merit, he becomes fulfilled in all desires and is honored in the heavenly realm.

Verse 11

स्थानं च लभते नित्यं धनधान्यसमाकुलम् । ऐश्वर्यज्ञानसंपूर्णः सदा भवति भोगवान् ॥ ११ ॥

He continually attains a secure station, abounding in wealth and grain; ever complete in prosperity and knowledge, he always becomes one who enjoys life’s rightful comforts.

Verse 12

तारिताः पितररतेन नरकात्प्रपितामहाः । यस्य हस्तौ च पादौ च मनश्चैव सुसंयतम् ॥ १२ ॥

By one who delights in serving the pitṛs, the ancestors, even the great‑grandfathers are delivered from hell—he whose hands and feet, and whose mind as well, are well restrained.

Verse 13

विद्या तपश्च कीर्तिश्च स तीर्थफलमश्नुते । प्रतिग्रहादपावृत्तः संतुष्टो येन केनचित् ॥ १३ ॥

He truly attains the fruit of pilgrimage—through learning, austerity, and good repute—turning away from accepting gifts and remaining content with whatever comes to him.

Verse 14

अहंकारविमुक्तश्च स तीर्थफलमाप्नुयात । अकल्पको निरारम्भो लघ्वाहारो जितेंद्रियः ॥ १४ ॥

Freed from ego, one truly attains the fruit of pilgrimage to the tīrtha. Living without contrivance, initiating no new undertakings, taking only light food, and having conquered the senses, he gains the real benefit of the sacred ford.

Verse 15

विनुक्तः सर्वसंगैस्तु स तीर्थफलभाग्भवेत् । तीर्थान्यनुसरन्धीरः श्रद्दधानः समाहितः ॥ १५ ॥

Freed from all attachments, one becomes a true recipient of the fruits of the tīrthas. Steadfast in mind, moving from holy place to holy place with faith (śraddhā) and inner collectedness, he attains that merit.

Verse 16

कृतपापो विशुध्येत्तु किं पुनः शुद्धकर्मकृत् । अश्रद्दधानः पापार्तो नास्तिकोऽच्छिन्नसंशयः ॥ १६ ॥

Even one who has committed sin may be purified—how much more one who performs pure deeds. But the faithless, afflicted by sin, nāstika (denier), and with doubts uncut, does not attain such purification.

Verse 17

हेतुनिष्टश्च पंचैते न तीर्थफलभागिनः । नृणां पापकृतां तीर्थे पापस्य शमनं भवेत् ॥ १७ ॥

These five—those fixed in mere reasoning—do not partake of the fruit of the tīrtha. For people who commit sins, the tīrtha becomes a means for the pacification of sin.

Verse 18

यथोक्तफलदं तीर्थं भवेच्छुद्धात्मनां नृणाम् । कामं क्रोधं च लोभं च यो जित्वा तीर्थमाविशेत् । न तेन किञ्चिदप्राप्तं तीर्थाभिगमनाद्भवेत् । तीर्थानि च यथाक्तेन विधिना संचरंति ये । सर्वद्वंद्वसहा धीरास्ते नराः स्वर्गगामिनः ॥ १८ ॥

A tīrtha yields the fruits spoken of in the śāstras only for those whose minds are purified. One who conquers desire, anger, and greed and then enters the tīrtha—through such pilgrimage nothing remains unattained for him. And those who traverse the tīrthas by the prescribed method, steadfast and patient, enduring all pairs of opposites—such people go to heaven (svarga).

Verse 19

गंगादितीर्थेषु वसंति मत्स्या देवालये पक्षिगणाश्च संति । भावोज्झितास्ते न फलं लभंते तीर्थाच्च देवायतनाच्च मुख्यात् ॥ १९ ॥

Fish dwell in sacred fords such as the Gaṅgā, and flocks of birds also live in temples; yet, lacking bhāva—the inward feeling of bhakti—they gain no spiritual fruit, even from the foremost tīrtha or the chief sanctuary of the Deity.

Verse 20

भावं ततो हृत्कमले निधाय तीर्थानि सेवेत समाहितात्मा । या तीर्थयात्रा कथिता मुनींद्रैः कृता प्रयुक्ता ह्यनुमोदिता च ॥ २० ॥

Therefore, placing that bhāva within the lotus of the heart, the self-restrained seeker should serve and visit the holy tīrthas with a concentrated mind. Such pilgrimage has been proclaimed by the foremost sages—practised, rightly enjoined, and indeed approved.

Verse 21

तां ब्रह्मचारी विधिवत्करोति सुसंयतो गुरुणा संनियुक्तः । सर्वस्वनाशेऽप्यथवाल्पपक्षे स ब्राह्मणानग्रत एव कृत्वा ॥ २१ ॥

The brahmacārin, well-restrained and appointed by his guru, performs that rite strictly according to rule. Even if all his wealth is lost, or if he has only a small measure of means, he should carry it out by placing the brāhmaṇas foremost, giving them precedence.

Verse 22

यज्ञाधिकारेऽप्यथवा निवृत्ते विप्रस्तु तीर्थानि परिभ्रमेच्च । तीर्थेष्वलं यज्ञफलं हि यस्मात्प्रोक्तं मुनींद्रैरमलस्वभावैः ॥ २२ ॥

Whether he is still qualified to perform sacrifices or has withdrawn from them, a brāhmaṇa should wander to sacred tīrthas. For at the tīrthas the full fruit of yajñas is obtained—so it has been declared by lordly sages of stainless nature.

Verse 23

यस्येष्टियज्ञेष्वधिकारितास्ति वरं गृहं गृहधर्माश्च सर्वे । एवं गृहस्ताश्रमसंस्थितस्य तीर्थे गतिः पूर्वतरैर्निषिद्धा । सर्वाणि तीर्थान्यपि चाग्निहोत्रतुल्यानि नैवेति वदंति केचित् ॥ २३ ॥

For one duly qualified to perform the iṣṭi-sacrifices, the household life is best, together with all the duties of a gṛhastha. Thus, for one firmly established in the gṛhastha-āśrama, going off to pilgrimage-tīrthas was forbidden by the ancients. Some even say that not all tīrthas are truly equal to the Agnihotra.

Verse 24

यो यः कश्चित्तीर्थयात्रां तु गच्छेत्सुसंयतः स च पूर्वं गृहेषु । कृतावासः शुचिरप्रमत्तः संपूजयेद्भक्तिनम्रो गणेशम् ॥ २४ ॥

Whoever sets out on a pilgrimage to the sacred tīrthas should go with self-restraint; and first, while still at home, having arranged lodging and preparations, remaining pure and vigilant, he should worship Gaṇeśa with bhakti and humble reverence.

Verse 25

देवान्पितॄन्ब्राह्मणांश्चैव साधून्धीमान्विप्रो वित्तशक्त्या प्रयत्नात् । प्रत्यागतश्चापि पुनस्तथैव देवान्पितृन्ब्राह्मणान्पूजयेच्च ॥ २५ ॥

A wise brāhmaṇa should, according to his means and with sincere effort, honor the Devas, the Pitṛs (ancestors), the brāhmaṇas, and the sādhus. And upon returning (from his observance or journey), he should again, in the same way, worship the Devas, the Pitṛs, and the brāhmaṇas.

Verse 26

एवं कुर्वतस्तस्य तीर्थाद्यदुक्तं फलं तत्स्यान्नात्र संदेहलेशः ॥ २६ ॥

For one who acts in this very manner, the fruit declared for the tīrtha and its related observances will surely arise—there is not even the slightest trace of doubt.

Verse 27

गच्छन्देशान्तरं यस्तु श्राद्धं कुर्यात्स सर्पिषा । यात्रार्थमिति तत्प्रोक्तं प्रवेशे च संशयः ॥ २७ ॥

If one is setting out for another region and performs a Śrāddha with ghee, it is said to be for the purpose of the journey; yet regarding (its rule or efficacy) at the time of entry or return, there remains doubt.

Verse 28

प्रयागे तीर्थयात्रायां पितृमातृवियोगतः । कचानां वपनं कुर्याद् वृथा न विकचो भवेत् ॥ २८ ॥

On a pilgrimage to the tīrtha of Prayāga, one who is separated from father and mother, or bereft of them, should shave the hair as a rite of mourning, so that he does not become shaven without purpose.

Verse 29

उद्यतश्चेद्गयां गंतुं श्राद्धं कृत्वा विधानतः । विधाय कार्पटीवेषं कृत्वा ग्रामप्रदक्षिणाम् ॥ २९ ॥

If one is preparing to go to Gayā, then—having duly performed the Śrāddha according to rule—one should assume the kārpaṭī mendicant’s guise and make a pradakṣiṇā, circumambulating the village.

Verse 30

ततो ग्रामांतरं गत्वा श्राद्धशेषस्य भोजनम् । ततः प्रतिदिनं गच्छैत्प्रतिग्रहविवर्जितः ॥ ३० ॥

Then, having gone to another village, he should eat only what remains from the Śrāddha. After that, day by day he should continue on his way, abstaining from accepting gifts (pratigraha).

Verse 31

पदेपदेऽश्वमेधस्य स्यात्फलं गच्छतो गयाम् । बलीवर्दसमारूढस्तीर्थं यो याति सुव्रते ॥ ३१ ॥

O virtuous one, at every step of the person who goes to Gayā, the merit of an Aśvamedha sacrifice arises; and one who rides upon a bull (balīvarda) to reach the tīrtha gains that merit as well.

Verse 32

नरके वसते घोरे गवां क्रोधो हि दारुणः । सलिलं च न गृह्णंति पितरस्तस्य देहिनः ॥ ३२ ॥

He dwells in a dreadful hell, for the anger of the cows is truly fierce; and the Pitṛs (ancestors) of that embodied being do not accept even the libation of water offered by him.

Verse 33

ऐश्वर्याल्लोभमोहाद्वा गच्छेद्यानेन यो नरः । निष्फलं तस्य तत्तीर्थं तस्माद्यान विवर्जयेत् ॥ ३३ ॥

If a man goes to a tīrtha by conveyance out of a desire for display, or from greed or delusion, that pilgrimage becomes fruitless for him; therefore one should avoid such prideful conveyance.

Verse 34

गोयाने गोवधः प्रोक्तो हययाने तु निष्फलम् । नरयाने तदर्द्धं स्यात्पद्भ्यां तच्च चतुर्गुणम् ॥ ३४ ॥

It is declared that travelling in a bullock-cart is tantamount to the sin of cow-slaughter; travelling in a horse-carriage is fruitless. If one travels in a man-carried vehicle (palanquin), the fault is said to be half of that; and if one goes on foot, that fault becomes fourfold.

Verse 35

वर्षातपादिके छत्री दंडी शर्करकंटके । शरीरत्राणकामोऽसौ सोपानत्कः सदा व्रजेत् ॥ ३५ ॥

In times of rain and heat, one should always travel with an umbrella and a staff; and when the path is covered with gravel or thorns, desiring to protect the body, one should go wearing footwear.

Verse 36

तीर्थं प्राप्यानुषंगेण स्नानं तीर्थे समाचरन् । स्रानजं फलमाप्नोति तीर्थयात्राफलं न तु ॥ ३६ ॥

One who reaches a sacred ford (tīrtha) only incidentally and then performs a bath there obtains merely the fruit that arises from bathing—not the full merit of a deliberate pilgrimage to a tīrtha.

Verse 37

षोडशांशं स लभते यः परार्थेन गच्छति । अर्द्धं तीर्थफलं तस्य यः प्रसंगेन गच्छति ॥ ३७ ॥

He who goes on pilgrimage for another’s purpose gains only a sixteenth part of the merit. But he who goes due to association or circumstance obtains half of the fruit of the sacred ford (tīrtha).

Verse 38

तीर्थेषु ब्राह्मणं नैव परीक्षेत कदाचन । अत्रार्थिनमनुप्राप्तं भोज्यं तं मनुरब्रवीत् ॥ ३८ ॥

At sacred pilgrimage places, one should never test or scrutinize a Brahmana. Here, Manu has declared that a needy person who arrives seeking help should be fed.

Verse 39

सक्तुभिः पिंडदानं च संयावैः पायसेन वा । बदरामलकैर्वापि पिण्याकैर्वा सुलोचने ॥ ३९ ॥

O fair-eyed one, piṇḍa-offerings may be made with roasted barley flour, or with saṃyāva cakes, or with sweet pāyasa; or even with jujube and āmalaka fruits, or with oil-cake.

Verse 40

श्राद्धं तु तत्र कर्तव्यमर्च्चावाहनवर्जितम् । श्वध्वांक्षगृध्रपापानां नैव दृष्टिहतं च यत् ॥ ४० ॥

But there, the śrāddha should be performed without formally invoking the Pitṛs through worship and invitation (arcā-āvāhana); and it should not be spoiled by the sight or interference of sinful beings such as dogs, crows, vultures, and the wicked.

Verse 41

श्राद्धं तु तैर्थिकं प्रोक्तं पितॄणां तृप्तिकारकम् । अकालेऽप्यथवा काले तीर्थश्राद्धं तथा नरैः ॥ ४१ ॥

The śrāddha performed at a sacred tīrtha is declared to bring satisfaction to the Pitṛs. Therefore, men should perform such tīrtha-śrāddha, whether at an untimely occasion or at the proper time.

Verse 42

प्राप्तैरेव सदा तत्र कर्तव्यं पितृतर्पणम् । विलंबो नैव कर्तव्यो नैव विघ्नं समाचरेत् ॥ ४२ ॥

There itself, using only what has been obtained, one should always perform tarpaṇa—the offering of water to the Pitṛs. One should not delay at all, nor create or entertain any obstacle.

Verse 43

प्रतिकृतिं कुशमयीं तीर्थवारिणि मज्जयेत् । यमुद्दिश्य विशालाक्षि सोऽष्टमांशं फलं लभेत् ॥ ४३ ॥

O large-eyed lady, one should immerse in the sacred tīrtha-water an effigy made of kuśa grass; to whomever it is dedicated, that person obtains one-eighth of the resulting merit.

Verse 44

कुशोऽसि कुशपुत्रोऽसि ब्रह्मणा निर्मितः पुरा । त्वयि स्नाते तु स स्नातो यस्येदं ग्रंथिबन्धनम् ॥ ४४ ॥

O Kuśa, you are Kuśa; you are the son of Kuśa, fashioned long ago by Brahmā. When you are bathed and purified, that person too—on whose behalf this knotted binding (the sacred cord, the ritual tie) is made—is deemed to have bathed.

Verse 45

मुण्डनं चोपवासश्च सर्वतीर्थेष्वयं विधिः । वर्जयित्वा कुरुक्षेत्रं विशालां विरजां गयाम् ॥ ४५ ॥

Tonsure (muṇḍana) and fasting—this is the ordained observance at all tīrthas, excepting Kurukṣetra, Viśālā, Virajā, and Gayā.

Verse 46

भौमानामथ तीर्थानां पुण्यत्वे कारणं श्रृणु । यथा शरीरस्योद्देशाः केचिन्मुख्यतमाः स्मृताः ॥ ४६ ॥

Now hear the reason why the earthly tīrthas are held to be meritorious—just as, in the body, certain regions are remembered as the most vital.

Verse 47

प्रभावादद्भूमेः सलिलस्य च तेजसः । परिग्रहान्मुनीनां च तीर्थानां पुण्यता स्मृता ॥ ४७ ॥

The holiness of the tīrthas is remembered as arising from the innate potency of water and earth and from tejas, the sacred fire; and also from the purifying presence and gracious patronage of the muni-sages.

Verse 48

गंगां संप्राप्य यो देवि मुंडनं नैव कारयेत् । क्रिया तस्याक्रिया सर्वा तीर्थद्रोही भवेत्तथा ॥ ४८ ॥

O Goddess, whoever reaches the Gaṅgā yet does not undergo the prescribed tonsure—then all his rites become as though undone; thus he becomes an offender against the tīrtha.

Verse 49

गंगायां भास्करक्षेत्रे मुंडनं यो न कारयेत् । स कोटिकुलसंयुक्त आकल्पं रौरवं व्रजेत् ॥ ४९ ॥

Whoever does not have the tonsure (muṇḍana) performed at the Bhāskara sacred region on the Gaṅgā—he, together with his lineage extending to crores of families, goes to the Raurava hell for an entire aeon.

Verse 50

गंगां प्राप्य सरिच्छ्रेष्ठां कल्पांतपापसंचयाः । केशानाश्रित्य तिष्ठंति तस्मात्तान्परिवर्जयेत् ॥ ५० ॥

Having reached the Gaṅgā—the best of rivers—heaps of sins accumulated up to the end of an aeon cling to a person’s hair and remain there; therefore, one should avoid retaining those hairs.

Verse 51

यावंति नखलोमानि गंगातोये पतंति वै । तावद्वर्षसहस्राणि स्वर्गलोके महीयते ॥ ५१ ॥

As many as the nails and hairs that fall into the waters of the Gaṅgā, for that many thousands of years one is honored and enjoys glory in the heavenly world.

Verse 52

प्रयागव्यतिरेके तु गंगायां मुंडनं न हि । योऽन्यथा कुरुते मोहात्स महारौरवं विशेत् ॥ ५२ ॥

Except at Prayāga, shaving the head (tonsure) in the Gaṅgā is not prescribed. Whoever, out of delusion, does otherwise, enters the great hell called Mahāraurava.

Verse 53

स जीवत्पितृको यस्तु तीर्थं प्राप्य विधानवित् । क्षौरं समाचरेन्नैव श्मश्रूणां वपनं सति ॥ ५३ ॥

But a man whose father is still living, even if he reaches a sacred ford (tīrtha) and knows the proper ritual procedure, should not undertake the rite of shaving (kṣaura); he should not shave off his beard and moustache there.

Verse 54

गयादावपि देवेशि श्मश्रूणां वपनं विना । न क्षौरं मुनिभिः सर्वैर्निषिद्धं चेति कीर्तितम् ॥ ५४ ॥

O Goddess, even at Gayā, the shaving of the head is not declared forbidden by all sages; only the shaving of the beard and moustache is to be avoided.

Verse 55

सश्मश्रुकेशवपनं मुंडनं तद्विदुर्बुधाः । न क्षौरं मुंडनं सुभ्रु कीर्तितं वेदवेदिभिः ॥ ५५ ॥

The wise know “muṇḍana” as the removal of both beard and hair. O fair-browed one, the knowers of the Veda declare that mere shaving (kṣaura) is not what is called muṇḍana.

Verse 56

इति श्रीबृहन्नारदीयपुराणे बृहदुपाख्याने उत्तरभागे वसुमोहिनीसंवादे प्रयागराजमाहगात्म्ये तीर्थविधिर्नाम द्विषष्टितमोऽध्यायः ॥ ६२ ॥

Thus ends the sixty-second chapter, entitled “Tīrtha-vidhi (the procedure for holy places),” in the Prayāgarāja-māhātmya section, within the dialogue between Vasu and Mohinī, in the Uttara-bhāga of the Great Narrative of the Śrī Bṛhannāradīya Purāṇa.