Prayaga-mahatmya (Glory of Prayaga and the Magha Bath at Triveni)

Verse 1

वसुरुवाच । श्रृणु मोहिनि वक्ष्यामि माहात्म्यं वेदसंमतम् । प्रयागस्य विधानेन स्नात्वा यत्र विशुध्यति ॥ १ ॥

Vasu said: “Listen, O Mohinī. I shall declare the Veda-approved greatness of Prayāga—where one becomes purified by bathing in accordance with the prescribed rite.”

Verse 2

कुरुक्षेत्रसमा गंगा यत्र तत्रावगाहिता । तस्माद्दशगुणा प्रोक्ता यत्र विंध्येन संगता ॥ २ ॥

Wherever the Gaṅgā is entered for a sacred bath, her merit is declared equal to Kurukṣetra. Yet the place where she meets the Vindhya is said to yield tenfold greater merit than even that.

Verse 3

तस्माच्छतगुणा प्रोक्ता काश्यामुत्तरवाहिनी । काश्याः शतगुणा प्रोक्ता गंगा यत्रार्कजान्विता ॥ ३ ॥

Therefore, the north-flowing stream at Kāśī is declared to yield merit a hundredfold. And the Gaṅgā—where she is joined by the river born of the Sun—is proclaimed a hundred times superior even to Kāśī.

Verse 4

सहस्रगुणिता सापि भवेत्पश्चिमवाहिनी । सा देवि दर्शनादेव ब्रह्महत्यादिहारिणी ॥ ४ ॥

Even that sacred river becomes a thousandfold more efficacious when it flows westward. O Goddess, merely by beholding her, she removes the sin of brahmahatyā and other grievous faults.

Verse 5

पश्चिमाभिमुखी गंगा कालिंद्या सह संगता । हंति कल्पशतं पापं सा माघे देवि दुर्लभा ॥ ५ ॥

O Goddess, the westward-flowing Gaṅgā, when united with Kāliṅdī (Yamunā), destroys the sins of a hundred kalpas; such a sacred confluence is rare to attain in the month of Māgha.

Verse 6

अमृतं कथ्यते भद्रे सा वेणी भुवि संगता । यस्यां माघे मुहूर्तं तु देवानामपि दुर्लभम् ॥ ६ ॥

O noble lady, that confluence on earth—called the Veṇī—is spoken of as ‘amṛta’ itself, the nectar. For in the month of Māgha, even a single auspicious moment there is difficult to obtain even for the gods.

Verse 7

पृथिव्यां यानि तीर्थानि पुर्यः पुण्यास्तथा सति । स्नातुमायांति ता वेण्यां माघे मकरभास्करे ॥ ७ ॥

All the sacred fords on earth, and likewise all holy cities, come to bathe in the Veṇī (Triveṇī) when, in the month of Māgha, the Sun is in Makara (Capricorn).

Verse 8

ब्रह्मविष्णुमहादेवा रुद्रादित्यमरुद्गणाः । गंधर्वा लोकपालाश्च यक्षकिन्नरगुह्यकाः ॥ ८ ॥

Brahmā, Viṣṇu, and Mahādeva; the Rudras, the Ādityas, and the hosts of the Maruts; the Gandharvas; the guardians of the worlds; and the Yakṣas, Kinnaras, and Guhyakas—all are invoked and present here.

Verse 9

अणिमादिगुणोपेता ये चान्ये तत्त्वदर्शिनः । ब्रह्माणी पार्वती लक्ष्मीः शची मेधाऽदिती रतिः ॥ ९ ॥

Endowed with the yogic perfections beginning with aṇimā, and along with other seers of truth, there are also Brahmāṇī, Pārvatī, Lakṣmī, Śacī, Medhā, Aditi, and Rati.

Verse 10

सर्वास्ता देवपन्त्यश्च तथानागांगनाः शुभे । घृताची मेनका रंभाप्युर्वशी च तिलोत्तमा ॥ १० ॥

O auspicious lady, all the wives of the gods, and likewise the women of the Nāgas—Ghṛtācī, Menakā, Rambhā, Urvaśī, and Tilottamā as well—are present and spoken of here.

Verse 11

गणाश्चाप्सरसां सर्वे पितॄणां च गणास्तथा । स्नातुमायांति ते सर्वे माघे वेण्यां विरंचिजे ॥ ११ ॥

All the hosts of the Apsarases, and likewise the hosts of the Pitṛs (ancestors), come there in the month of Māgha to bathe at Veṇyā, the sacred tīrtha connected with Virāñci (Brahmā).

Verse 12

कृते युगे स्वरूपेण कलौ प्रच्छन्नरूपिणः । सर्वतीर्थानि कृष्णानि पापिनां संगदोषतः ॥ १२ ॥

In the Kṛta Yuga, the sacred places stand revealed in their true form; but in the Kali Yuga their form becomes concealed. All tīrthas grow darkened, through the fault born of association with sinners.

Verse 13

भवंति शुक्लवर्णानि प्रयागे माघमज्जनात् । मकरस्थे रवौ माघे गोविंदाच्युत माधवः ॥ १३ ॥

By bathing at Prayāga in the month of Māgha, one becomes purified, of a white and stainless nature. When, in Māgha, the Sun abides in Makara (Capricorn), the Lord is worshipped as Govinda, Acyuta, and Mādhava.

Verse 14

स्नानेनानेन मे देव यथोक्तफलदो भव । इमं मंत्रं समुच्चार्य स्नायान्मौनं समाश्रितः ॥ १४ ॥

O Lord, by this bath grant me the fruits exactly as declared. Having uttered this mantra, one should bathe while observing sacred silence (mauna).

Verse 15

वासुदेवं हरिं कृष्णं माधवं च स्मरेत्पुनः । तप्तेन वारिणा स्नानं यद्गृहे क्रियते नरैः ॥ १५ ॥

Again one should remember Vāsudeva—Hari, Kṛṣṇa, and Mādhava—when people, within the home, bathe with heated water.

Verse 16

षष्ट्यब्देन फलं तद्धि मकरस्थे दिवाकरे । बहिः स्नानं तु वाप्यादौ द्वाशाब्दफलं स्मृतम् ॥ १६ ॥

When the Sun is in Makara, that observance yields merit equal to sixty years. But bathing outside—such as in a pond and the like—is remembered to yield merit equal to twelve years.

Verse 17

तडागे द्विगुणं तद्धि नद्यादौ तच्चतुर्गुणम् । दशधा देवरवाते च महानद्यां च तच्छतम् ॥ १७ ॥

In a pond that merit is doubled; in a river and the like it becomes fourfold. At Devaravāta it is tenfold; and in a great river it becomes a hundredfold.

Verse 18

चतुर्गुणशतं तच्च महानद्योस्तु संगमे । सहस्रगुणितं सर्वं तत्फलं मकरे रवौ ॥ १८ ॥

That very merit becomes four hundredfold at the confluence of the great rivers; and when the Sun is in Makara (Capricorn), the whole of that fruit is multiplied a thousand times.

Verse 19

गंगायां स्नानमात्रेण प्रयागे तत्प्रकीर्तितम् । गंगां ये चावगाहंति माघे मासि सुलोचने ॥ १९ ॥

By the mere act of bathing in the Gaṅgā, one attains the merit proclaimed for Prayāga. And those who immerse themselves in the Gaṅgā in the month of Māgha, O fair-eyed one, gain that exalted fruit.

Verse 20

चतुर्युगसहस्रं ते न पतंति सुरालयात् । शतेन गुणितं माघे सहस्रं विधिनंदिनि ॥ २० ॥

O Vidhinandinī, they do not fall from the celestial abode for a thousand caturyugas; and in the month of Māgha, that span is multiplied—by a hundred, and again by a thousand.

Verse 21

निर्दिष्टमृषिभिः स्नानं गंगायमुनसंगमे । पापौर्घैर्भुवि भारस्य दाहायेमं प्रजापतिः ॥ २१ ॥

The sages have prescribed bathing at the confluence of the Gaṅgā and Yamunā. Prajāpati ordained this sacred rite so that the burden upon the earth—swollen by torrents of sin—may be burned away.

Verse 22

प्रयागं विदधे देवि प्रजानां हितकाम्यया । स्नानस्थानमिदं सम्यक् सितासितजलं किल ॥ २२ ॥

O Goddess, desiring the welfare of all beings, (the Lord) established Prayāga. Truly this is a supremely fitting place for sacred bathing, renowned for the confluence of the ‘white’ and the ‘dark’ waters.

Verse 23

पापरूपपशूनां हि ब्रह्मणा निर्मितं पुरा । सितासिता तु या धारा सरस्वत्या विदर्भिता ॥ २३ ॥

Long ago, Brahmā indeed fashioned the beasts whose very form is sin; and that stream—known as the White-and-Black current—was set in order and marked out by the river Sarasvatī.

Verse 24

तं मार्गं ब्रह्मलोकस्य सृष्टिकर्त्ता ससर्ज वै । ज्ञानदो मानसे माघो न तु मोक्षफलप्रदः ॥ २४ ॥

That path to Brahmaloka was indeed created by the Creator. The month of Māgha, when observed with the mind—through inner discipline—grants spiritual knowledge, yet by itself it does not bestow the fruit of liberation (mokṣa).

Verse 25

हिमवत्पृष्ठतीर्थेषु सर्वपापप्रणाशनः । वेदविद्भिर्विनिर्द्दिष्टं इंद्रलोकप्रदो हि सः । सर्वमासोत्तमो माघो मोक्षदो बदरीवने ॥ २५ ॥

Among the sacred fords upon the slopes of the Himālaya, it is the destroyer of all sins; declared by the knowers of the Veda, it bestows the world of Indra. Indeed, Māgha is the best of all months, and in Badarīvana it grants liberation (mokṣa).

Verse 26

पापहा दुःखहारी च सर्वकामफलप्रदः । रुद्रलोक प्रदो माघो नार्मदे परिकीर्तितः ॥ २६ ॥

As proclaimed in the Narmadā tradition, the month of Māgha destroys sins, removes sorrow, grants the fruits of all desired aims, and bestows entry into Rudra’s world.

Verse 27

सारस्वतौघविध्वंसी सर्वलोकसुखप्रदः । विशालफलदो माघो विशालाया प्रकीर्तितः ॥ २७ ॥

The month of Māgha destroys the overwhelming currents of (sin and) ignorance, grants happiness to all beings, and bestows vast results; therefore Māgha is proclaimed “Viśālā” (the Vast, the Expansive One).

Verse 28

पापेंधनदवाग्निश्च गर्भवासविनाशनः । विष्णुलोकाय मोक्षाय जाह्नवः परिकीर्तितः ॥ २८ ॥

Jāhnavī (the Gaṅgā) is praised as a wildfire that burns the fuel of sins, as the destroyer of the bondage of dwelling in the womb (repeated rebirth), and as the means to attain Viṣṇu’s realm and final liberation (mokṣa).

Verse 29

सरयूर्गंडकी सिंधुश्चंद्रभागा च कौशिकी । तापी गोदावरी भीमा पयोष्णी कृष्णवेणिका ॥ २९ ॥

The Sarayū, the Gaṇḍakī, the Sindhu, the Candrabhāgā, and the Kauśikī; the Tāpī, the Godāvarī, the Bhīmā, the Payoṣṇī, and the Kṛṣṇaveṇikā—these are the sacred rivers.

Verse 30

कावेरी तुंगभद्रा च यास्तथान्याः समुद्रगाः । तासु स्नायी नरो याति स्वर्गलोकं विकल्मषः ॥ ३० ॥

The Kāverī and the Tuṅgabhadrā, and likewise other rivers that flow into the ocean—by bathing in them, a person goes to the heavenly world, free from the stain of sin.

Verse 31

नैमिषे विष्णुसारूप्यं पुष्करे ब्रह्मणेंऽतिकम् । आखंडलस्य लोको हि कुरुक्षेत्रे च माघतः ॥ ३१ ॥

At Naimiṣa one attains likeness to Viṣṇu; at Puṣkara, proximity to Brahmā. Indeed, at Kurukṣetra—through the merit of the month of Māgha—one attains the world of Ākhaṇḍala (Indra).

Verse 32

माघो देवह्रदे देवि योगसिद्धिफलप्रदः । प्रभासे मकरादित्ये स्नात्वा रुद्रगणो भवेत् ॥ ३२ ॥

O Goddess, the month of Māgha at Devahrada bestows the fruit of yogic accomplishment. And at Prabhāsa, when the Sun is in Makara (Capricorn), by bathing one becomes a member of Rudra’s hosts (gaṇas).

Verse 33

देविकायां देवदेहो नरो भवति माघतः । माघस्नानेन विधिजे गोमत्यां न पुनर्भवः ॥ ३३ ॥

By observing the Māgha vow at Devikā, a man attains a divine body. O Brahmā-born one, by bathing in the Gomatī during the month of Māgha, there is no rebirth again.

Verse 34

हेमकूटे महाकले ॐकारे ह्यपरे तथा । नीलकंठार्बुदे माघो रुद्रलोकप्रदो मतः ॥ ३४ ॥

At Hemakūṭa, at Mahākāla, likewise at Oṃkāra and at other sacred places; and at Nīlakaṇṭha on Arbuda (Mount Abu), the Māgha observance is held to bestow the world of Rudra (Śiva).

Verse 35

सर्वासां सरितां देवि संपूरो माकरे रवौ । स्नानेन सर्वकामानां प्राप्त्यै ज्ञेयो विचक्षणैः ॥ ३५ ॥

O Goddess, when the Sun enters Makara (Capricorn), the wise know that all rivers are at the fullness of their sacred efficacy; by bathing then, one becomes fit to attain every desired aim.

Verse 36

माघस्तु प्राप्यते धन्यैः प्रयागे विधिनंदिनि । अपुनर्भवदं तत्र सितासितजलं यतः ॥ ३६ ॥

Only the blessed attain the Māgha observance at Prayāga, O Vidhinandinī, daughter of the Ordainer; for there, the waters of the White and the Dark rivers grant freedom from rebirth.

Verse 37

गायंति देवाः सततं दिविष्ठा माघः प्रयागे किल नो भविष्यति । स्नाता नरा यत्र न गर्भवेदनां पश्यंति तिष्ठन्ति च विष्णु सन्निधौ ॥ ३७ ॥

The gods who dwell in heaven sing without cease: “Alas—there will be no Māgha for us at Prayāga!” For there, men who have bathed do not behold the pains of the womb again; they abide in the very presence of Viṣṇu.

Verse 38

तीर्थैर्व्रतैर्दानतपोभिरध्वरैः सार्द्धं विधात्रा तुलया धृतं पुरा । माघः प्रयागश्च तयोर्द्वयोरभून्माघो गरीयांश्चतुराननात्मजे ॥ ३८ ॥

Formerly, the Creator Vidhātṛ weighed upon a balance—together—holy fords, vows, gifts, austerities, and sacrificial rites. In that weighing, Prayāga and the month of Māgha stood forth; and to the son of four-faced Brahmā, Māgha proved the weightier, that is, the more meritorious of the two.

Verse 39

वातांबुपर्णाशनदेहशोषणैस्तपोभिरुग्रैश्चिरकालसंचितैः । योगैश्च संयांति नरास्तु यां गतिं स्नानात्प्रयागस्य हि यांति तां गतिम् ॥ ३९ ॥

By fierce austerities amassed over a long span—living on air, water, and leaves, and drying up the body—and even by yogic disciplines, people attain a certain supreme state. That very state, indeed, they attain merely by bathing at Prayāga.

Verse 40

स्नाता हि ये माकरभास्करोदये तीर्थे प्रयागे सुरसिंधुसंगमे । तेषां गृहद्वारमलंकरोति भृंगावली कुंजरकर्णताडिता ॥ ४० ॥

Those who bathe at Prayāga—the sacred ford at the confluence of the divine rivers—at sunrise when the Sun is in Makara (Capricorn), find, as it were, their very house-door adorned by swarms of bees stirred by the flapping ears of elephants.

Verse 41

यो राज्ञसूयाख्यसमाध्वरस्य स्नानात्फलं संप्रददाति चाखिलम् । पापानि सर्वाणि निहत्य लीलया नूनं प्रयागः स कथं न वर्ण्यते ॥ ४१ ॥

That Prayāga which bestows in full the merit of the sacred bath connected with the Rājasūya sacrifice, and which in divine play (līlā) destroys all sins—how could such a Prayāga not be praised?

Verse 42

चतुर्वेदिषु यत्पुण्यं सत्यवादिषु चैव हि । स्नात एव तदाप्नोति गंगाकालिंदिसंगमे ॥ ४२ ॥

Whatever merit is found among those learned in the four Vedas, and likewise among those devoted to truthfulness—one attains that very merit simply by bathing at the confluence of the Gaṅgā and the Kālintī (Yamunā).

Verse 43

तत्राभिषेकं कुर्वीत संगमे शंसितव्रतः । तुल्यं फलमवाप्नोति राजसूयाश्वमेधयोः ॥ ४३ ॥

There, at the sacred confluence, one who has well observed his vows should perform the abhiṣeka, the ritual bathing. He attains a reward equal to that of the Rājasūya and Aśvamedha sacrifices.

Verse 44

पंचयोजनविस्तीर्णं प्रयागस्य तु मंडलम् । प्रवेशादस्य भूमौ तु अश्वमेधः पदे पदे ॥ ४४ ॥

The sacred circuit (maṇḍala) of Prayāga extends for five yojanas; and from the very moment one enters this holy land, at every step there is the merit of an Aśvamedha sacrifice.

Verse 45

त्रीणि कुंडानि सुभगे तेषां मध्ये तु जाह्नवी । प्रयागस्य प्रवेशेन पापं नश्यति तत्क्षणात् ॥ ४५ ॥

O auspicious one, there are three sacred kundas; in their midst flows the Jāhnavī (Gaṅgā). By merely entering Prayāga, sin is destroyed instantly.

Verse 46

मासमेकं नरः स्नात्वा प्रयागे नियतेंद्रियः । मुच्यते सर्वपापेभ्यो यथा दृष्टं स्वयंभुवा ॥ ४६ ॥

A person who bathes at Prayāga for a full month, with the senses restrained, is freed from all sins—just as this has been witnessed and affirmed by Svayambhū (Brahmā) himself.

Verse 47

शुचिस्तु प्रयतो भूत्वाऽहिसकः श्रद्धयान्वितः । स्नात्वा मुच्येत पापेभ्यो गच्छेच्च परमं पदम् ॥ ४७ ॥

But one who is pure, self-restrained, non-violent, and endowed with faith—having bathed in the sacred place—is freed from sins and indeed attains the supreme state.

Verse 48

नैमिषं पुष्करं चैव गोतीर्थँ सिंधुसागरम् । गया च धेनुकं चैव गंगासागरसंगमः ॥ ४८ ॥

Naimiṣa, Puṣkara, Go-tīrtha, and the confluence of the Sindhu with the ocean; Gayā, Dhenuka, and also the meeting-place where the Gaṅgā joins the sea—these are proclaimed as sacred tīrthas.

Verse 49

एते चान्ये च बहवो ये च पुण्याः शिलोच्चयाः । दश तीर्थसहस्राणि त्रंशत्कोटयस्तथा पराः ॥ ४९ ॥

These, and many others besides—holy rocky mounds and blessed elevations—also exist. There are ten thousand tīrthas, and beyond them a further thirty koṭis (three hundred million) more.

Verse 50

प्रयागे संस्थिता नित्यमेधमाना मनीषिणः । त्रीणि यान्यग्निकुंडानि तेषां मध्ये तु जाह्नवी ॥ ५० ॥

At Prayāga the wise abide ever established, ceaselessly engaged in sacrificial worship. There are three fire-altars there, and in their midst flows the Jāhnavī (Gaṅgā).

Verse 51

प्रयागाद्धि विनिष्क्रांता सर्वतीर्थपुरस्कृता । तपनस्य सुता देवी त्रिषु लोकेषु विश्रुता ॥ ५१ ॥

Indeed, she issues forth from Prayāga, honored as foremost among all sacred tīrthas. She is the Goddess, the daughter of Tapan(a) (the Sun), renowned throughout the three worlds.

Verse 52

यमुना गंगाया सार्द्धं संगता लोकपावनी । गांगयमुनयोर्मध्ये पृथिव्यां यत्परं स्मृतम् ॥ ५२ ॥

The Yamunā, purifier of the worlds, merges together with the Gaṅgā. And that sacred tract of land on earth which lies between the Gaṅgā and the Yamunā is remembered as the most excellent.

Verse 53

प्रयागस्य तु तीर्थस्य कलां नार्हंति षोडशीम् । तिस्रः कोट्योऽर्द्धकोटी च तीर्थानां वायुरब्रवीत् ॥ ५३ ॥

But as for the sacred tīrtha of Prayāga, not even a sixteenth part of it can be matched; Vāyu declared that the holy places are three crores and a half-crore in number.

Verse 54

दिविभुव्यतरिक्षं च जाह्नव्या तानि संति च । प्रयागं समधिष्ठाय कंबलाश्वतरावुभौ ॥ ५४ ॥

In heaven, on earth, and in the mid-region too, those holy abodes exist in connection with Jahnavī (Gaṅgā). And in Prayāga, presiding over it, are the two Nāga-lords, Kambala and Aśvatara.

Verse 55

भागवत्यथवा चैषा वेदां वेद्या प्रजापतेः । तत्र वेदाश्च यज्ञाश्च मूर्तिमंतः समास्थिताः ॥ ५५ ॥

This sacred teaching is either Bhagavatī in nature, or it is the very Veda to be known as belonging to Prajāpati; within it, the Vedas and the yajñas abide, as though embodied in visible form.

Verse 56

प्रजापतिमुपासंते ऋषयश्च तपोधनाः । यजंति क्रतुभिर्देवास्तथा चक्रधराः सति ॥ ५६ ॥

The sages, rich in the wealth of austerity, worship Prajāpati; the gods perform sacrifices through ritual acts (kratu). So too, O virtuous lady, do the bearers of the discus—Cakradhara, Viṣṇu—honor and adore him.

Verse 57

ततः पुण्यतमो नास्ति त्रिषु लोकेषु सुंदरि । प्रभावात्सर्वतीर्थभ्यः प्रभवत्यधिकस्तथा ॥ ५७ ॥

O beautiful one, in the three worlds there is nothing more sanctifying than that; by its own potency it surpasses all other tīrthas and stands supreme over them all.

Verse 58

तत्र दृष्ट्वा तु तत्तीर्थं प्रयागं परमं पदम् । मुच्यन्ते सर्वपापेभ्यः शशांक इव राहुणा ॥ ५८ ॥

There, merely by beholding that sacred tīrtha—Prayāga, the supreme abode—people are freed from all sins, just as the moon is released from Rāhu’s grasp.

Verse 59

ततो गत्वा प्रयागं तु सर्वदेवाभिरक्षितम् । ब्रह्मचारी वसन्मासं पितॄन्देवांश्च तर्पयन् ॥ ५९ ॥

Then, going to Prayāga—protected by all the gods—one should live there for a month as a brahmacārin, offering tarpana rites of satisfaction to both the ancestors and the gods.

Verse 60

ईप्सिताँल्लभते कामान्यत्र तत्राभिसंगतः । सितासिते तु यो मज्जेदपि पापशतावृतः ॥ ६० ॥

One who comes to this sacred confluence attains the desired aims wherever he goes. And whoever bathes at Sitā–Asitā, even if covered by hundreds of sins, is purified.

Verse 61

मकरस्थे रवौ माघे न स भूतस्तु गर्भगः । दुर्जया वैष्णवी माया देवैरपि सुदुस्त्यजा ॥ ६१ ॥

When the Sun is in Makara (Capricorn), in the month of Māgha, no being remains confined within the womb; for Viṣṇu’s Māyā is hard to overcome—indeed, it is exceedingly difficult to cross even for the gods.

Verse 62

प्रयागे दह्यते सा तु माघे मासि विरंचिजे । तेषु तेषु च लोकेषु भुक्त्वा भोगाननेकशः ॥ ६२ ॥

But at Prayāga in the month of Māgha, O Virāñci, her sins are burnt away and she is purified; and, after enjoying many pleasures in those various worlds time and again, she then proceeds onward.

Verse 63

पश्चाच्चक्रिणि लीयंते प्रयागे माघमज्जिनः । उपस्पृशति यो माघे मकरार्के सितासिते ॥ ६३ ॥

Thereafter, those who immerse themselves in the Māgha bath at Prayāga ultimately merge into the Cakrin, Lord Viṣṇu. Whoever performs the purificatory ablution in the month of Māgha, when the sun is in Makara (Capricorn)—whether in the bright or the dark fortnight—attains that same supreme fruit.

Verse 64

तस्य पुण्यस्य संख्यां नो चित्रगुप्तोऽपि वेत्त्यलम् । राजसूयसहस्रस्य वाजपेयशतस्य च । फलं सितासिते माघे स्नातानां भवति ध्रुवम् ॥ ६४ ॥

Even Citragupta cannot fully know the measure of that merit. The fruit gained by those who bathe in Māgha—whether in the bright or the dark fortnight—is assuredly equal to the merit of a thousand Rājasūya sacrifices and a hundred Vājapeya sacrifices.

Verse 65

आकल्पजन्मभिः पापं संचितं मनुजैस्तु यत् । तद्भवेद्भस्मसान्माघे स्नातानां तु सितासिते ॥ ६५ ॥

Whatever sin human beings have accumulated through births extending across a kalpa, in the month of Māgha—by those who bathe in the sacred waters at dawn and at dusk—that sin is burned to ashes.

Verse 66

गंगायमुनयोश्चैव संगमो लोकविश्रुतः । स एव कामिकं तीर्थं तत्र स्नानेन भक्तितः ॥ ६६ ॥

The confluence of the Gaṅgā and the Yamunā is renowned throughout the world. That very spot is the Kāmika Tīrtha; by bathing there with devotion (bhakti), one attains the desired fruits.

Verse 67

यस्य यस्य च यः कामस्तस्य तस्य भवेद्धि सः । भोगकामस्य भोगाः स्युः स्याद्राज्यं राज्यकामिनः ॥ ६७ ॥

Whatever desire a person holds, a result of that very kind indeed comes to them. For one who longs for enjoyments, enjoyments arise; for one who longs for sovereignty, a kingdom comes.

Verse 68

स्वर्गः स्यात्स्वर्गकामस्य मोक्षः स्यान्मोक्षकामिनः । कामप्रदानि तीर्थानि त्रैलोक्ये यानि कानि च ॥ ६८ ॥

For one who longs for heaven, heaven is attained; for one who longs for liberation (mokṣa), liberation is attained. Truly, whatever tīrthas—holy pilgrimage fords—exist throughout the three worlds, they bestow the desired aims.

Verse 69

तानि सर्वाणि सेवन्ते प्रयागं मकरे रवौ । हरिद्वारे प्रयागे च गंगासागरसंगमे ॥ ६९ ॥

All those merits are fully attained by resorting to Prayāga when the Sun is in Makara (Capricorn); likewise at Haridvāra, at Prayāga, and at the confluence where the Gaṅgā meets the ocean (Gaṅgā-sāgara).

Verse 70

स्नात्वैव ब्रह्मणो विष्णोः शिवस्य च पुरं व्रजेत् । सितासिते तु यत्स्नानं माघमासे सुलोचने ॥ ७० ॥

Having bathed, one should then proceed to the sacred abode of Brahmā, of Viṣṇu, and also of Śiva. O fair-eyed one, the bath taken in the month of Māgha, in both the bright and dark lunar fortnights, is especially meritorious.

Verse 71

न दत्ते पुनरावृत्तिं कल्पकोटिशतैरपि । सत्यवादी जितक्रोधो ह्यहिंसां परमां श्रितः ॥ ७१ ॥

Even across hundreds of crores of kalpas, it does not lead one back into repeated return. For the truth-speaker—who has conquered anger and has taken refuge in supreme ahiṃsā (non-violence)—attains that state.

Verse 72

धर्मानुसारी तत्त्वज्ञो गोब्राह्मणहिते रतः । गंगायमुनयोर्मध्ये स्नातो मुच्येत किल्बिषात् ॥ ७२ ॥

One who follows dharma, knows the truth, and is devoted to the welfare of cows and brāhmaṇas—having bathed at the confluence of the Gaṅgā and Yamunā—is said to be freed from sin.

Verse 73

मनसा चिंतितान्कामांस्तत्र प्राप्नोति पुष्कलान् । स्वर्णभारसहस्रेण कुरुक्षेत्रे रविग्रहे ॥ ७३ ॥

There, at Ravi-graha in Kurukṣetra, one attains in abundance the desires conceived within the mind—merit equal to a thousand loads of gold.

Verse 74

यत्फलं लभते माघे वेण्यां तत्तु दिने दिने । गवां शतसहस्रस्य सम्यग्दत्तस्य यत्फलम् ॥ ७४ ॥

Whatever merit is gained in Māgha at Veṇyā, that same merit accrues day after day; it equals the fruit of properly gifting one hundred thousand cows.

Verse 75

प्रयागे माघमासे तु त्र्यहं स्नातस्य तत्फलम् । योगाभ्यासेन यत्पुण्यं संवत्सरशतत्रये ॥ ७५ ॥

In Prayāga, during the month of Māgha, the merit gained by bathing for just three days equals the merit obtained through the practice of Yoga over three hundred years.

Verse 76

प्रयागे माघमासे तु त्र्यहं स्नानेन यत्फलम् । नाश्वमेधसहस्रेण तत्फलं लभते सति ॥ ७६ ॥

O virtuous lady, the merit that arises from bathing for three days at Prayāga in the month of Māgha cannot be obtained even through a thousand Aśvamedha sacrifices.

Verse 77

त्र्यहस्नानफलं माघे पुरा कांचनमालिनी । राक्षसाय ददौ प्रीत्या तेन मुक्तः स पापकृत् ॥ ७७ ॥

Long ago, in the month of Māgha, Kāñcanamālinī lovingly offered to a rākṣasa the merit gained from bathing for three days; by that gift of merit, the sinful-doer was freed.

Verse 78

त्र्यहात्पापक्षयो जातः सप्तविंशतिभिर्दिनैः । स्नानेन यदभूत्पुण्यं तेन देवत्वमागता ॥ ७८ ॥

Within three days their sins were destroyed; and within a further twenty-seven days, by the merit born of sacred bathing, they attained divine status.

Verse 79

रममाणा तु कैलासे गिरिजायाः प्रिया सखी । जातिस्मरा तथा जाता प्रयागस्य प्रसादतः ॥ ७९ ॥

While sporting on Kailāsa, the beloved friend of Girijā (Pārvatī) likewise became one who remembered her former births—by the gracious power of Prayāga.

Verse 80

अवंतीविषये राजा वासराजोऽभवत्पुरा । नर्मदातीर्थमासाद्य राजसूयं चकार सः ॥ ८० ॥

Long ago, in the land of Avanti, there was a king named Vāsarāja. Having reached the sacred tīrtha of the Narmadā, he performed the Rājasūya sacrifice.

Verse 81

अश्वैः षोडशभिस्तत्र स्वर्णयूपविराजितैः । स्वर्णभूषणभूषाढ्यै रेजे सोऽपि यथाविधि ॥ ८१ ॥

There, with sixteen horses—made splendid by golden sacrificial posts (yūpa) and richly adorned with golden ornaments—he too shone forth, performing the rite exactly according to the prescribed procedure.

Verse 82

प्रददौ धान्यराशिं च द्विजेभ्यः पर्वतोपमम् । श्रद्धावान्देवताभक्तो गोप्रदश्च सुवर्णदः ॥ ८२ ॥

With faith and devotion to the deities, he gave the dvijas (twice-born) a mountain-like heap of grain; he also gifted cows and bestowed gold.

Verse 83

ब्राह्मणो भद्रको नाम मूर्खो हीनकुलस्तथा । कृषीवलोऽधमाचारः सर्वधर्मबहिष्कृतः ॥ ८३ ॥

There was a brāhmaṇa named Bhadraka—foolish and of low birth; a farmer by trade, of base conduct, and cast out from all duties of dharma.

Verse 84

सीरकर्मसमुद्विग्नो बंधुभिश्च स वंचितः । इतस्ततः परिक्रम्य निर्गतोऽदृष्टपीडितः ॥ ८४ ॥

Distressed by the toil of ploughing and deceived by his own kinsmen, he wandered here and there and finally went away—afflicted by an unseen fate.

Verse 85

दैवतो ज्ञानमाश्रित्य प्रयागं समुपागतः । महामाघीं पुरस्कृत्य सस्नौ तत्र दिनत्रयम् ॥ ८५ ॥

Relying on divinely granted knowledge, he arrived at Prayāga; and, honoring the sacred Mahā-māghī observance, he bathed there for three days.

Verse 86

अनघः स्नानमात्रेण समभूत्स द्विजोत्तमः । प्रयागाच्चलितस्तस्माद्ययौ यस्मात्समागतः ॥ ८६ ॥

By the mere act of bathing, Anagha became a most excellent brāhmaṇa. Then, departing from Prayāga, he went back to the very place from which he had come.

Verse 87

स राजा सोऽपि वै विप्रो विपन्नावेकदा तदा । तयोर्गतिः समा दृष्टा देवराजस्य सन्निधौ ॥ ८७ ॥

That king—and that brāhmaṇa as well—once fell into misfortune. Then, in the presence of the Lord of the gods (Indra), their final state was seen to be the same.

Verse 88

तेजो रूपं बलं स्त्रैणं देवयानं विभूषणम् । माला च परिजातस्य नृत्यं गीतं समं तयोः ॥ ८८ ॥

Radiance, beauty, strength, feminine charm, a celestial conveyance, ornaments, a garland of pārijāta blossoms, and—equally—dance and song: these are the delights and endowments spoken of.

Verse 89

इति दृष्ट्वा हि माहात्म्य क्षेत्रस्य कथमुच्यते । माघः सितासिते भद्रे राजसूयसमो न च ॥ ८९ ॥

Having thus beheld the greatness of the sacred place, how could its glory be adequately described? O auspicious one, in the month of Māgha—whether in the bright or dark fortnight—the merit gained is comparable to a Rājasūya sacrifice and is not inferior.

Verse 90

धनुर्विंशतिविस्तीर्णे सितनीलांबुसंगमे । माघादपुनरावृत्ती राजसूयात्पुनर्भवेत् ॥ ९० ॥

At the confluence of the White and the Blue waters, spread across twenty dhanus in breadth, bathing (and observance) in the month of Māgha grants non-return—release from rebirth; whereas even the Rājasūya sacrifice still leads to rebirth again.

Verse 91

कंबलाश्वतरौ नागौ विपुले यमुनातटे । तत्र स्नात्वा च पीत्वा च सर्वपापैः प्रमुच्यते ॥ ९१ ॥

On the broad bank of the Yamunā are the two Nāgas, Kambala and Aśvatara. By bathing there and also drinking that water, a person is freed from all sins.

Verse 92

तत्र गत्वा च संस्थाने महादेवस्य धीमतः । नरस्तारयते पुंसो दश पूर्वान्दशावरान् ॥ ९२ ॥

Having gone there, to that sacred seat of the wise Mahādeva, a man redeems ten ancestors before him and ten descendants after him.

Verse 93

कूपं चैव तु तत्रास्ति प्रतिष्ठानेऽति विश्रुतम् । तत्र स्नात्वा पितॄन्देवान्संतर्प्य यतमानसः ॥ ९३ ॥

And there indeed is a well renowned as “Pratiṣṭhāna.” Having bathed there, with the mind disciplined, one should offer tarpaṇa to satisfy the Pitṛs (ancestors) and the Devas (gods).

Verse 94

ब्रह्मचारी जितक्रोधस्त्रिरात्रं योऽत्र तिष्ठति । सर्वपापविशुद्धात्मा सोऽश्वमेधफलं लभेत् ॥ ९४ ॥

A brahmacārī, having conquered anger, who stays here for three nights, becomes purified of all sins within himself and attains the fruit of the Aśvamedha sacrifice.

Verse 95

उत्तरेण प्रतिष्टानाद्भागीरथ्याश्च पूर्वतः । हंसप्रतपनं नाम तीर्थं लोकेषु विश्रुतम् ॥ ९५ ॥

To the north of Pratiṣṭhāna and to the east of the Bhāgīrathī (Gaṅgā) lies a sacred ford known as Haṃsapratapana, renowned throughout the worlds.

Verse 96

अश्वमेधफलं तत्र स्नानमात्रेण लभ्यते । यावच्चंद्रश्च सूर्यश्च तावत्स्वर्गे महीयते ॥ ९६ ॥

There, the fruit of the Aśvamedha is gained by bathing alone; and as long as the moon and the sun endure, so long is one honored in heaven.

Verse 97

ततो भोगवतीं गत्वा वासुकेरुत्तरेण च । दशाश्वमेधिकं नाम तत्तीर्थं परमं स्मृतम् ॥ ९७ ॥

Then, having gone to Bhogavatī, and also to the north of Vāsuki, that sacred ford is remembered as supreme—known by the name Daśāśvamedhika.

Verse 98

तत्र कृत्वाभिषेकं तु वाजिमेधफलं लभेत् । धनाढ्यो रूपवान्दक्षो दाता भवति धार्मिकः ॥ ९८ ॥

There, by performing the abhiṣeka (sacred ablution), one gains merit equal to the fruit of the Aśvamedha sacrifice. One becomes wealthy, fair in form, capable, generous in giving, and righteous in dharma.

Verse 99

चतुर्वेदिषु यत्पुण्यं सत्यवादिषु यत्फलम् । अहिंसायां तु यो धर्मो गमनात्तस्य तत्फलम् ॥ ९९ ॥

Whatever merit is gained through the four Vedas, whatever reward comes from truth-speaking, and whatever dharma arises from non-violence—by undertaking this pilgrimage, one obtains that very fruit.

Verse 100

पायतेश्चोत्तरे कूले प्रयागस्य तु दक्षिणे । ऋणमोचनकं नाम तीर्थं तु परमं स्मृतम् ॥ १०० ॥

On the northern bank of the Payate river, and to the south of Prayāga, there is a sacred ford named Ṛṇamocanaka—remembered as a supremely excellent tīrtha.

Verse 101

एकरात्रोषितः स्नात्वा ऋणैः सर्वैः प्रमुच्यते । स्वर्गलोकमवाप्नोति ह्यमरश्च तथा भवेत् ॥ १०१ ॥

Having stayed for a single night and then bathing, one is released from all debts. One indeed attains the heavenly world, and becomes like an immortal (a deva) as well.

Verse 102

त्रिकालमेकस्नायी चाहारमुक्तिं य आचरेत् । विश्वासघातपापात्तु त्रिभिर्मासैः स शुद्ध्यति ॥ १०२ ॥

One who bathes once daily at the three junctions of time and practices abstinence from food becomes purified of the sin of betraying trust within three months.

Verse 103

कीर्तनाल्लभते पुण्यं दृष्ट्वा भद्राणि पश्यति । अवगाह्य च पीत्वा च पुनात्यासप्तमं कुलम् ॥ ६३॥ ३ ॥

By kīrtana, by glorifying it, one gains merit; by beholding it, one comes to see auspiciousness. By bathing in it and also by drinking its waters, it purifies one’s lineage up to the seventh generation.

Verse 104

मकरस्थे रवौ माघे न स्नात्यनुदिते रवौ । कथं पापैः प्रमुच्येत कथं वा त्रिदिवं व्रजेत् ॥ १०४ ॥

When the Sun is in Makara (Capricorn), during the month of Māgha—if one does not bathe before sunrise—how can one be freed from sins, and how indeed can one attain heaven?

Verse 105

प्रयागे वपनं कुर्याद्गंगायां पिंडपातनम् । दानं दद्यात्कुरुक्षेत्रे वाराणस्यां तनुं त्यजेत् ॥ १०५ ॥

At Prayāga one should perform the rite of shaving; in the Gaṅgā one should offer piṇḍas to the ancestors; at Kurukṣetra one should give gifts in charity; and at Vārāṇasī one should relinquish the body (depart this life).

Verse 106

किं गयापिंडदानेन काश्यां वा मरणेन किम् । किं कुरुक्षेत्रदानेन प्रयागे मुंडनं यदि ॥ १०६ ॥

What is the use of offering piṇḍas at Gayā, or even of dying at Kāśī? What is the use of giving gifts at Kurukṣetra, or of shaving the head at Prayāga—if true inner devotion and right conduct are absent?

Verse 107

संवत्सरं द्विमासोनं पुनस्तीर्थं व्रजेद्यदि । मुंडनं चोपवासं च ततो यत्नेन कारयेत् ॥ १०७ ॥

If, after a year lacking two months (that is, after ten months), one goes again to the tīrtha, then one should diligently arrange for tonsure and fasting thereafter.

Verse 108

प्रयागप्राप्तनारीणां मुंडनं त्वेवमीरयेत् । सर्वान्केशान्समुद्धृत्य छेदयेदंगुलद्वयम् ॥ १०८ ॥

For women who have arrived at Prayāga, the rite of hair-cutting should be enjoined thus: gathering all the hair together, one should cut it by the measure of two fingers (a small, prescribed trim).

Verse 109

केशमूलान्युपाश्रित्य सर्वपापानि देहिनाम् । तिष्ठंति तीर्थस्नानेन तस्मात्तान्यत्र वापयेत् ॥ १०९ ॥

All sins of embodied beings lodge at the roots of the hair; therefore, after bathing at a tīrtha, one should have those hairs shaved off there itself.

Verse 110

अमार्कपातश्रवणेर्युक्ता चेत्पौषमाघयोः । अर्द्धोदयः स विज्ञेयः सूर्यपर्वशताधिकः ॥ ११० ॥

If, in the months of Pauṣa or Māgha, the new-moon day is conjoined with the Nakṣatras Śravaṇa and Amārka-pāta, that conjunction is known as Arddhodaya, yielding merit greater than a hundred solar festivals.

Verse 111

किंचिन्न्यूने तु विधिजे महोदय इति स्मृतः । अरुणोदयवेलायां शुक्ला माघस्य सप्तमी ॥ १११ ॥

But when it falls slightly short of the full prescribed measure, it is remembered as “Mahodaya”: the bright seventh lunar day of Māgha occurring at the time of aruṇodaya, the sacred dawn.

Verse 112

प्रयागे यदि लभ्येत सहस्रार्कग्रहैः समा । अयने कोटिपुण्यं स्याल्लक्षं तु विषुवे फलम् ॥ ११२ ॥

If, at Prayāga, one obtains merit equal to that gained from a thousand solar eclipses, then at the ayana (solstice) it becomes a crore-fold merit; and at the viṣuva (equinox) the fruit is a hundred-thousandfold.

Verse 113

षडशीत्यां सहस्रं तु तथा विष्णुपदीषु च । दानं प्रयागे कर्तव्यं यथाविभवविस्तरम् ॥ ११३ ॥

On the Ṣaḍaśīti and Sahasra parva-days, and likewise on the Viṣṇupadī days, one should perform sacred giving at Prayāga, to the fullest extent of one’s means.

Verse 114

तेन तीर्थफलं चैव वर्धते विधिनंदिनि । गंगायमुनयोर्मध्ये यस्तु गां वै प्रयच्छति ॥ ११४ ॥

By that gift, the fruit of the tīrtha likewise increases, O daughter of Vidhi. Indeed, whoever donates a cow in the land between the Gaṅgā and the Yamunā enhances the merit of that sacred place.

Verse 115

सुवर्णं मणिमुक्तां वा यदि वान्यं प्रतिग्रहम् । पाटलां कपिलां भद्रे यस्तु तत्र प्रयच्छति ॥ ११५ ॥

Whether it be gold, a jewel or pearl, or any other gift fit to be received—O auspicious one—whoever offers there a pāṭalā (reddish) or kapilā (tawny) cow …

Verse 116

स्वर्णश्रृंगीं रौप्यखुरां चैलकंठीं पयस्विनीम् । सवत्सां श्रोत्रियं साधुं ग्राहयित्वा यथाविधि ॥ ११६ ॥

In the prescribed manner, one should have a worthy śrotriya—an upright and virtuous brāhmaṇa—accept a milch cow with her calf, adorned with golden horns, silver hooves, and a cloth upon her neck.

Verse 117

शुक्लां वरधरं शांतं धर्मज्ञं वेदपारगम् । सा च गौस्तस्य दातव्या गंगायमुनसंगमे ॥ ११७ ॥

At the confluence of the Gaṅgā and the Yamunā, a white cow should be gifted to a serene brāhmaṇa—well clad, established in peace, knowing dharma, and fully versed in the Vedas.

Verse 118

वासांसि च महार्हाणि रत्नानि विविधानि च । यावंतो रोमकूपाः स्युस्तस्या गोर्वत्सकस्य च ॥ ११८ ॥

As the fruit of merit, one gains costly garments and jewels of many kinds—in a number equal to all the hair-pores upon that cow and upon her calf.

Verse 119

तावद्वर्षसहस्राणि स्वर्गलोके महीयते । यत्रासौ लभते जन्म सा गौस्तत्राभिजायते ॥ ११९ ॥

For just so many thousands of years one is honored in the heavenly world; and wherever one later takes birth, that very cow is born there as well.

Verse 120

न च पश्यंति नरकं दातारस्तेन कर्मणा । उत्तरांश्च कुरून्प्राप्य मोदंते कालमक्षयम् ॥ १२० ॥

By that meritorious act, the givers do not behold hell at all; attaining the Northern Kurus, they rejoice for an imperishable span of time.

Verse 121

गवां शतसहस्रेभ्यो दद्यादेकां पयस्विनीम् । पुत्रान्दारांस्तथा भृत्यान् गौरेका प्रतितारयेत् ॥ १२१ ॥

Even among hundreds of thousands of cows, one milk-giving cow should be given in charity; a single cow can help one’s sons, wife, and servants as well to cross over the peril of samsaric existence.

Verse 122

तस्मात्सर्वेषु दानेषु गोदानं तु विशिष्यते । दुर्गमे विषमे घोरे महापातकसंक्रमे ॥ १२२ ॥

Therefore, among all forms of charity, the gift of a cow is held to be pre-eminent—especially in times hard to traverse, uneven and perilous, when one is passing through the contagion of great sins.

Verse 123

गौरेव रक्षां कुरुते तस्माद्देया द्विजोत्तमे । तीर्थे न प्रतिगृह्णीयात्पुण्येष्वायतनेषु च ॥ १२३ ॥

The cow herself bestows protection; therefore she should be given in dāna, O best of the twice-born. Yet one should not accept gifts at a tīrtha, nor within sanctified abodes of merit.

Verse 124

निमित्तेषु च सर्वेषु ह्यप्रमत्तो भवेद्द्विजः । स्वकार्ये पितृकार्ये वा देवताभ्यर्चनेऽपि वा ॥ १२४ ॥

In every occasion and in all omens, the twice-born should remain vigilant and never negligent—whether in his own duties, in rites for the ancestors, or even in the worship of the deities.

Verse 125

विफलं तस्य तत्तीर्थँ यावत्तद्धनमश्नुते । गंगायमुनयोर्मध्ये यस्तु कन्यां प्रयच्छति ॥ १२५ ॥

For that man, his pilgrimage to that tīrtha remains fruitless so long as he continues to enjoy that wealth—namely, the wealth obtained by giving away a maiden in the land between the Gaṅgā and the Yamunā.

Verse 126

न स पश्यति घोरं तु नरकं तेन कर्मणा । उत्तरांस्तु कुरून् गत्वा मोदते कालमक्षयम् ॥ १२६ ॥

By that very act, he does not behold the dreadful hell. Going to Uttara-Kuru, he rejoices for imperishable time.

Verse 127

पुत्रान्दारांश्च लभते धार्मिकान्रूपसंयुतान् । अधः शिरास्ततो धूममूर्द्धूबाहुः पिबेन्नरः ॥ १२७ ॥

He obtains sons and a wife endowed with dharma and beauty. Then, with his head lowered, he should drink (inhale) the smoke, raising his arms upward.

Verse 128

शतं वर्षसहस्राणां स्वर्गलोके महीयते । परिभ्रष्टस्ततः स्वर्गादग्निहोत्री भवेन्नरः ॥ १२८ ॥

For a hundred thousand years he is honored in the heavenly world; and when he falls from that heaven, the man is born as an Agnihotrin, one who maintains the Agnihotra fire-rite.

Verse 129

भुक्त्वा तु विपुलान्भोगांस्तत्तीर्थं लभते पुनः । आ प्रयागात्प्रतिष्ठानान्मत्पुरो वासुकेर्ह्रदात् ॥ १२९ ॥

Having enjoyed abundant pleasures, one attains that very sacred ford (tīrtha) again—especially from Prayāga up to Pratiṣṭhāna, and from Matpura to Vāsuki’s lake.

Verse 130

कंबलाश्वतरौ नागौ नागादबहुमूलकात् । एतत्प्रजापतेः क्षेत्रं त्रिषु लोकेषु विश्रुतम् ॥ १३० ॥

From Nāgāda to Bahumūlaka dwell the two serpent-lords, Kambala and Aśvatara. This is the sacred holy region of Prajāpati, renowned throughout the three worlds.

Verse 131

तत्र स्नात्वा दिवं यांति ये मृतास्तेऽपुनर्भवाः । न वेदवचनाच्चैव न लोकवचनादपि ॥ १३१ ॥

Having bathed there, those who die there go to heaven; they become apunarbhava, free from rebirth. This is not merely on the authority of Vedic statement, nor merely on worldly report, but as an assured truth of the tīrtha.

Verse 132

मतिरुत्क्रमणीया हि प्रयागमरणं प्रति । दशतीर्थसहस्राणि षष्टिकोट्यस्तथा पराः ॥ १३२ ॥

Indeed, one’s mind should be firmly directed toward dying at Prayāga; for thereby the merit of ten thousand sacred fords and, beyond that, sixty crores of holy places is attained.

Verse 133

तत्रैव तेषां सान्निध्यं कीर्तितं विधिनंदिनि । या गतिर्योगयुक्तस्य सत्पथस्थस्य धीमतः ॥ १३३ ॥

O daughter of Vidhi (Brahmā), it is proclaimed that in that very place their holy presence is attained; such is the destiny reached by the wise one, disciplined in yoga and established upon the true path.

Verse 134

सा गतिस्त्यजतः प्राणान् गंगायमुनसंगमे । बाधितो यदि वा दीनः क्रुद्धो वापि भवेन्नरः ॥ १३४ ॥

Such is the blessed destination of one who relinquishes life at the confluence of the Gaṅgā and Yamunā—even if, at death, he is afflicted, wretched, or even angered.

Verse 135

गंगायमुनमासाद्य यस्तु प्राणान्परित्यजेत् । दीप्तकांचनवर्णाभैर्विमानैः सूर्यकांतिभिः ॥ १३५ ॥

But whoever, having reached the confluence of the Gaṅgā and Yamunā, relinquishes his life-breath is borne aloft in radiant vimānas, blazing like molten gold and shining with the splendor of the sun.

Verse 136

गंधर्वाप्सरसां मध्ये स्वर्गे मोदति मानवः । ईप्सिताँल्लभते कामान्वदंतीति मुनीश्वराः ॥ १३६ ॥

Amid the Gandharvas and Apsarases, the human being rejoices in heaven, and he obtains the enjoyments he desires—so declare the great sages.

Verse 137

गीतवादित्रनिर्घोषैः प्रसुप्तः प्रतिबुध्यते । यावन्न स्मरते जन्म तावत्स्वर्गे महीयते ॥ १३७ ॥

Awakened from sleep by the resounding music of songs and instruments, he remains honored in heaven for as long as he does not remember his mortal birth.

Verse 138

ततः स्वर्गात्परिभ्रष्टः क्षीणकर्मात्र चागतः । हिरण्यरत्नसंपूर्णे समृद्धे जायते कुले ॥ १३८ ॥

Then, fallen from heaven and with his merit exhausted, he comes to this mortal world and is born into a prosperous family, filled with gold and jewels.

Verse 139

तदेवसंस्मरंस्तत्र विष्णुलोकं स गच्छति । वटमूलं समासाद्य यस्तु प्राणान्परित्यजेत् ॥ १३९ ॥

Remembering there that very Lord Viṣṇu, he attains the world of Viṣṇu. And whoever, having reached the root of a banyan tree, gives up his life-breath—he too goes to that supreme state.

Verse 140

सर्वलोकानतिक्रम्य रुद्रलोकं स गच्छिति । तत्र ते द्वादशादित्यांस्तपंते रुद्रमाश्रिताः ॥ १४० ॥

Transcending all the worlds, he goes to Rudra’s realm. There, the Twelve Ādityas perform austerities, having taken refuge in Rudra.

Verse 141

निर्गच्छंति जगत्सर्वं वटमूले स दह्यते । हरिश्च भगवांस्तत्र प्रजापतिपुरस्कृतः ॥ १४१ ॥

As the entire world departs (is withdrawn), that cosmic form is burned at the root of the banyan tree. And there the Blessed Lord Hari is present, attended and preceded by Prajāpati.

Verse 142

आस्ते तत्र पुटे देवि पादांगुष्ठं धयञ्छिशुः । उर्वशीपुलिने रम्ये विपुले हंसपांडुरे ॥ १४२ ॥

O Goddess, there in that hollow the infant sat, sucking his own big toe, upon the lovely bank called Urvaśī—broad and radiant, pale as swans.

Verse 143

परित्यजति यः प्राणाञ्छृणु तस्यापि यत्फलम् । षष्टिवर्षसहस्राणि षष्टिवर्षशतानि च ॥ १४३ ॥

Listen to the fruit that comes even to one who relinquishes his very life: he gains merit enduring for sixty thousand years, and also for six hundred years.

Verse 144

वसेत्स पितृभिः सार्द्धं स्वर्गलोके विरिंचिजे । उर्वशीं च यदा पश्येद्देवलोके सुलोचने ॥ १४४ ॥

He dwells together with the Pitṛs in the heaven belonging to Virinci (Brahmā). And when, in the divine world, he beholds Urvaśī—O fair‑eyed one—he enjoys the celestial state.

Verse 145

पूज्यते सततं देवऋषिगंधर्वकिन्नरैः । ततः स्वर्गात्परिभ्रष्टः क्षीणकर्मा त्विहागतः ॥ १४५ ॥

He is continually honored by the gods, sages, Gandharvas, and Kinnaras. Then, when his merits are exhausted, he falls from heaven and comes here to this world.

Verse 146

उर्वशीसदृशीनां तु कांतानां लभते शतम् । मध्ये नारीसहस्राणां बहूनां च पतिर्भवेत् ॥ १४६ ॥

He obtains a hundred beloved consorts, each comparable to Urvaśī; and amid many thousands of women, he becomes the husband (lord) of many.

Verse 147

दशग्रामसहस्राणां भोक्ता शास्ता च मोहिनि । कांचीनूपुरशब्देन सुप्तोऽसौ प्रतिबुध्यते ॥ १४७ ॥

O enchantress, he is the enjoyer and the ruler of ten thousand villages; yet even while asleep, he is awakened by the sound of your girdle and anklets.

Verse 148

भुक्त्वा तु विपुलान्भोगांस्तत्तीर्थं लभते पुनः । शुक्लांबरधरो नित्यं नियतः स जितेंद्रियः ॥ १४८ ॥

After enjoying abundant worldly pleasures, one attains that sacred tīrtha again. Ever clad in white garments, disciplined in conduct and self-controlled, he becomes a conqueror of the senses.

Verse 149

एककालं तु भुञ्जानो मासं योगपतिर्भवेत् । सुवर्णालंकृतानां तु नारीणां लभते शतम् ॥ १४९ ॥

If one eats only once a day for a month, one becomes a lord of yoga; and one obtains a hundred women adorned with gold.

Verse 150

पृथिव्यामासमुद्रायां महाभोगपतिर्भवेत् । धनधान्यसमायुक्तो दाता भवति नित्यशः ॥ १५० ॥

Across the earth, up to the very oceans, one becomes a lord of great enjoyments; endowed with wealth and grain, one becomes a constant giver, a steadfast patron of charity.

Verse 151

स भुक्त्वा विपुलान्भोगांस्तत्तीर्थँ स्मरते पुनः । कोटितीर्थँ समासाद्य यस्तु प्राणान्परित्यजेत् ॥ १५१ ॥

Having enjoyed abundant worldly pleasures, he remembers that sacred ford again; and whoever, having reached Koṭitīrtha, gives up his life-breath—attains the highest sanctifying fruit of that pilgrimage.

Verse 152

कोटिवर्षसहस्रान्तं स्वर्गलोके महीयते । ततः स्वर्गादिहागत्य क्षीणकर्मा नरोत्तमः ॥ १५२ ॥

He is honored in the heavenly realm for a span extending to thousands of crores of years. Then, returning here from heaven, that excellent man comes back with his merit exhausted.

Verse 153

सुवर्णमणिमुक्ताग्रे कुले जायेत रूपवान् । अकामो वा सकामो वा गंगायां यो विपद्यते ॥ १५३ ॥

Whether desireless or filled with desires, whoever meets death in the Gaṅgā is reborn in a foremost lineage, adorned with gold, gems, and pearls, and becomes beautiful in form.

Verse 154

शक्रस्य लभते स्वर्गं नरकं तु न पश्यति । हंससारसयुक्तेन विमानेन स गच्छति ॥ १५४ ॥

He attains Śakra’s (Indra’s) heaven and does not behold hell; he journeys onward in a celestial vimāna yoked with swans and sārasas (cranes).

Verse 155

अप्सरोगणसंकीर्णे सुप्तोऽसौ प्रतिबुध्यते । ततः स्वर्गादिहायातः क्षीणकर्मा विरंचिजे ॥ १५५ ॥

As he slept amid the throngs of apsarās, he awoke. Then, his merit being exhausted, he descended from heaven to this realm, to the domain of Virāñci (Brahmā).

Verse 156

योगिनां श्रीमतां चापि स्वेच्छया लभते जनिम् । गङ्गायमुनयोर्मध्ये करीषाग्निं तु धारयेत् ॥ १५६ ॥

Even yogins and the prosperous obtain the desired rebirth according to their own will. Between the Gaṅgā and the Yamunā, one should maintain the dung-fire—an austerity-fire—as a prescribed discipline.

Verse 157

अहीनांगो ह्यरोगश्च पंचेंद्रियसमन्वितः । यावंति लोमकूपानि तस्य गात्रे तु धीमतः ॥ १५७ ॥

He becomes whole-limbed and free from disease, endowed with all five senses; and as many as are the pores of hair upon the body of that wise one, so many are the merits and rewards that arise.

Verse 158

तावद्वर्षसहस्राणि स्वर्गलोके महीयते । ततः स्वर्गात्परिभ्रष्टो जंबूद्वीपपतिर्भवेत् ॥ १५८ ॥

For so many thousands of years he is honored in the heavenly world; then, fallen from heaven, he becomes the sovereign ruler of Jambūdvīpa.

Verse 159

भुक्त्वा तु विपुलान्भोगांस्तत्तीर्थं लभते पुनः । यस्तु देहं निकृत्त्य स्वं शकुनिभ्यः प्रयच्छति ॥ १५९ ॥

After enjoying abundant pleasures, he attains that sacred tīrtha again. And one who cuts off his own body and offers it to the birds as food likewise reaches it once more.

Verse 160

स वर्षशतसाहस्रं सोमलोके महीयते । ततस्तस्मादिहागत्य राजा भवति धार्मिकः ॥ १६० ॥

He is honored in Soma-loka, the Moon-world, for a hundred thousand years; then, returning from there to this world, he becomes a righteous king.

Verse 161

गुणवान्रूपसंपन्नो विद्यावान्प्रियवाक्छुचिः । भुक्त्वा तु विपुलान्भोगांस्तत्तीर्थं पुनराव्रजेत् ॥ १६१ ॥

Endowed with virtue, handsome in form, learned, sweet-spoken, and pure—having enjoyed abundant pleasures, one should return again to that sacred tīrtha.

Verse 162

पंचयोजनविस्तीर्णे प्रयागस्य तु मंडले । विपन्नो यत्र कुत्राप्यनाशकं व्रतमास्थितः ॥ १६२ ॥

Within the sacred circuit of Prayāga, extending five yojanas, even a distressed person—wherever he may be—who undertakes the vow of anāśaka (fasting) attains its unfailing spiritual efficacy.

Verse 163

व्यतीतान्पुरुषान्सप्त भाविनस्तु चतुर्दश । नरस्तारयते सर्वानात्मानं च समुद्धरेत् ॥ १६३ ॥

A man can ferry across all—seven generations that have passed and fourteen yet to come—and he also uplifts and redeems his own self.

Verse 164

अग्नितीर्थमिति ख्यातं दक्षिणे यमुनातटे । पश्चिमे धर्मराजस्य तीर्थं तु नरकं स्मृतम् ॥ १६४ ॥

On the southern bank of the Yamunā it is renowned as Agni-tīrtha; and on the western side, the sacred ford of Dharma-rāja is remembered as Naraka-tīrtha.

Verse 165

तत्र स्नात्वा दिवं यांति ये मृतास्तेऽपुनर्भवाः । यमुनोत्तरकूले तु पापघ्नानि बहून्यपि ॥ १६५ ॥

Having bathed there, those who die attain heaven; they do not return again to rebirth. And on the northern bank of the Yamunā too, there are many places that destroy sin.

Verse 166

तीर्थानि संति विधिजे सेवितानि मुनीश्वरैः । तेषु स्नाता दिवं यांति ये मृतास्तेऽपुनर्भवाः ॥ १६६ ॥

O Brahmā-born one, there exist sacred pilgrimage places that have been frequented and revered by the greatest sages. Those who have bathed in them and then depart this life go to heaven; such departed ones do not return again (they attain freedom from rebirth).

Verse 167

गंगा च यमुना चैव उभे तुल्यफले स्मृते । केवलं ज्येष्ठभावेन गंगा सर्वत्र पूज्यते ॥ १६७ ॥

Ganga and Yamuna—both are remembered as bestowing equal spiritual fruit; yet, solely by virtue of seniority, Ganga is revered everywhere.

Verse 168

यस्तु सर्वाणि रत्नानि ब्राह्मणेभ्यः प्रयच्छति । तेन दत्तेन देवेशि योगो लभ्येत वा न वा ॥ १६८ ॥

But whoever bestows all kinds of precious gems upon the brāhmaṇas—O Goddess—by that gift alone, yoga (true spiritual attainment) may be gained, or it may not be gained.

Verse 169

प्रयागे तु मृतस्येदं सर्वं भवति नान्यथा । देशस्थो यदि वारण्ये विदेशे यदि वा गृहे ॥ १६९ ॥

But for one who dies at Prayāga, all this surely comes to pass—there is no other outcome—whether he is a resident of that land, or in the forest, or in a foreign country, or even in his own home.

Verse 170

प्रयागं स्मरमाणोऽपि यस्तु प्राणान्परित्यजेत् । ब्रह्मलोकमवाप्नोति मही यत्र हिरण्मयी ॥ १७० ॥

Even one who merely remembers Prayāga at the time of death—if he then gives up his life-breath—attains Brahmaloka, the radiant realm where the earth itself is golden.

Verse 171

सर्वकामफला वृक्षास्तिष्ठंति ऋषयो गताः । स्त्रीसहस्राकुले रम्ये मंदाकिन्यास्तटे शुभे ॥ १७१ ॥

There stand the wish-fulfilling, fruit-bearing trees, and there dwell sages who have reached that state. On the auspicious bank of the Mandākinī—lovely and thronged with thousands of women—the sacred region shines in splendour.

Verse 172

क्रीड्यते सिद्धगंधर्वैः पूज्यते त्रिदशैस्तथा । ततः पुनरिहायातो जंबूद्वीपपतिर्भवेत् ॥ १७२ ॥

He sports in the company of the Siddhas and Gandharvas and is likewise honored by the Thirty-three gods. Thereafter, returning again to this world, he becomes a sovereign ruler of Jambūdvīpa.

Verse 173

धर्मात्मा गुणसंपन्नस्तत्तीर्थँ लभते पुनः । एतत्ते सर्वमाख्यातं माहात्म्यं च प्रयागजम् ॥ १७३ ॥

A righteous-souled person, endowed with virtues, attains that sacred tīrtha again. Thus have I fully narrated to you the māhātmya—the holy glory—of Prayāga.

Verse 174

सुखदं मोक्षदं सारं किमन्यच्छ्रोतुमिच्छसि ॥ १७४ ॥

This is bliss-giving, liberation-bestowing, and the very essence—what else do you wish to hear?

Verse 175

इति श्रीबृहन्नारदीयपुराणोत्तरभागे बृहदुपाख्याने वसुमोहिनीसंवादे प्रयागमाहात्म्ये त्रिषष्टितमोऽध्यायः ॥ ६३ ॥

Thus ends the sixty-third chapter, “The Glory of Prayāga,” in the Uttara-bhāga of the Śrī Bṛhannāradīya Purāṇa, within the Great Narrative (Bṛhad-upākhyāna), in the dialogue between Vasu and Mohinī.