Adhyaya 152: Praise of the Sacred Geography of Mathurā

Verse 1

अथ मथुरातीर्थ प्रशंसा ॥ सूत उवाच ॥ श्रुत्वा देवस्य माहात्म्यं लोहर्गलनिवासिनः ॥ त्रैलोक्यनाथाधिपतेर्विस्मयं परमं गता ॥

Sūta said: Having heard the greatness of the Lord who dwells at Lohārgala, they were filled with the highest wonder toward the sovereign Lord of the three worlds.

Verse 2

धरन्युवाच ॥ पद्मपत्र विशालाक्ष लोकनाथ जगत्पते ॥ त्वत्प्रसादाच्च देवेश श्रुतं शास्त्रं महौजसम् ॥

Earth said: O lotus-leaf–eyed one, O Lord of the world and protector of beings—by your favor, O Lord of gods, I have heard the powerful teaching of the śāstra.

Verse 3

तव शिष्या च दासी च त्वामहं शरणङ्गता ॥ जगद्धाता जगज्ज्योतिर्जगत्प्रभुरतन्द्रितः ॥

I am both your student and your servant; I have come to you for refuge. You are the sustainer of the world, the light of the world, the vigilant lord of the world.

Verse 4

तव सम्भावनाद्देव जातास्मि कनकोज्ज्वला ॥ अलङ्कृता च शस्ता च सर्वशास्त्रेण मानद ॥

Through your honoring regard, O Lord, I have become radiant like gold; I am adorned and made worthy through all the teachings of the śāstras, O giver of honor.

Verse 5

जगद्धातुर्जगच्छास्त्रकृते न हि परिश्रमः ॥ त्वय्यायत्तं जगत्सर्वं यच्च किंचित्प्रवर्त्तते ॥

For the sustainer of the world, there is no strain in composing the teaching for the world; upon you depends the entire universe, and whatever at all comes into activity.

Verse 6

इति कृत्वा च मे देव त्वाह्लादो हृदि वर्त्तते ॥ लोहर्गलात् परं श्रेष्ठं गुह्यं परमदुर्लभम् ॥

Having spoken thus, O Lord, a joy concerning You abides in my heart. Beyond Lohārgala there is something more excellent—secret and exceedingly difficult to obtain.

Verse 7

तीर्थं तद्वद कल्याणं तीर्थानामुत्तमोत्तमम् ॥ यदस्ति दुर्लभं तीर्थं तत्त्वं कथय मे प्रभो ॥

Speak of that auspicious tīrtha—the best of the best among pilgrimage-places. Whatever tīrtha is rare, explain its true nature to me, O Lord.

Verse 8

श्रीवराह उवाच ॥ न विद्यते च पाताले नान्तरिक्षे न मानुषे ॥ समानं मथुराया हि प्रियं मम वसुन्धरे ॥

Śrī Varāha said: In the netherworld, nor in the mid-space, nor among human realms is there anything equal to Mathurā; for Mathurā is dear to Me, O Earth.

Verse 9

सूत उवाच ॥ तच्छ्रुत्वा वचनं तस्य प्रियं च वसुधा तदा ॥ प्रणम्य शिरसा देवी वराहं पुनरब्रवीत् ॥

Sūta said: Having heard his words, Vasudhā was then pleased. Bowing her head, the goddess again spoke to Varāha.

Verse 10

श्रीवराह उवाच ॥ शृणु कार्त्स्न्येन वसुधे कथ्यमानं मयानघे ॥ मथुरेति च विख्यातं तस्मान्नास्ति परं मम ॥

Śrī Varāha said: Listen in full, O Vasudhā, O blameless one, to what I am declaring. The place renowned as ‘Mathurā’—beyond that, nothing is higher for Me.

Verse 11

सा रम्या च सुशस्ता च जन्मभूमिस्तथा मम ॥ शृणु देवि यथा स्तौमि मथुरां पापहारिणीम्

She is delightful and greatly praised—indeed, she is my own birthplace. Listen, O Goddess, as I extol Mathurā, the remover of demerit.

Verse 12

तत्र वासी नरो याति मोक्षं नास्त्यत्र संशयः ॥ महामाघ्यां प्रयागे तु यत्फलं लभते नरः

A man who resides there attains liberation—of this there is no doubt. And whatever fruit a person gains at Prayāga during the great Māgha observance—

Verse 13

तत्फलं लभते देवि मथुरायां दिने दिने ॥ पूर्णे वर्षसहस्रं तु वाराणस्यां तु यत्फलम्

That very fruit, O Goddess, is obtained in Mathurā day after day. And the fruit that is gained in Vārāṇasī only after a full thousand years—

Verse 14

तत्फलं लभते देवि मथुरायां क्षणेन हि ॥ कार्त्तिक्यां चैव यत्पुण्यं पुष्करे तु वसुन्धरे

That fruit, O Goddess, is obtained in Mathurā in an instant indeed. And whatever merit accrues at Puṣkara in the month of Kārttika, O Earth—

Verse 15

तत्फलं लभते देवि मथुरायां जितेन्द्रियः ॥ मथुरां तु परित्यज्य योऽन्यत्र कुरुते रतिम्

That fruit, O Goddess, is attained in Mathurā by one who has mastered the senses. But the one who, abandoning Mathurā, directs his attachment elsewhere—

Verse 16

मूढो भ्रमति संसारे मोहितो मम मायया ॥ यः शृणोति वरारोहे माथुरं मम मण्डलम्

Deluded by my māyā, the fool wanders in saṃsāra. But whoever listens, O fair-hipped one, to my sacred Mathurā-region—

Verse 17

अन्येनोच्चारितं शश्वत्सोऽपि पापैः प्रमुच्यते ॥ पृथिव्यां यानि तीर्थानि आसमुद्रं सरांसि च

Even if it is recited continually by another, he too is released from demerits. Whatever sacred tīrthas exist on the earth, and the lakes up to the ocean—

Verse 18

मथुरायां प्रयान्त्यत्र सुप्ते चैव जनार्दने ॥ मथुरामण्डलं प्राप्य श्राद्धं कृत्वा यथाविधि

They come here to Mathurā even when Janārdana is in repose. Having reached the Mathurā-region and performed śrāddha according to rule—

Verse 19

तेऽपि यान्ति परां सिद्धिं मत्प्रसादान्न संशयः ॥ कुब्जाम्रके सौकरवे मथुरायां विशेषतः

They too attain the highest accomplishment; through my favor there is no doubt. Especially in Mathurā, at Kubjāmraka and Saukarava—

Verse 20

विना सांख्येन योगेन मत्प्रसादान्न संशयः ॥ मथुरायां महापुर्यां ये वसन्ति शुचिव्रताः

Even without Sāṃkhya and Yoga, through my favor there is no doubt. Those who dwell in the great city of Mathurā, observing pure vows—

Verse 21

बलिभिक्षाप्रदातारो देवास्ते नरविग्रहाः ॥ भविष्यामि वरारोहे द्वापरे युगसंस्थिते

Those gods—givers of offerings and alms—will appear in human form. O fair-hipped one, I shall manifest in the Dvāpara age when that yuga is established.

Verse 22

ययातिभूपवंशाच्च क्षत्रियः कुलवर्द्धनः ॥ भविष्यामि वरारोहे मथुरायां न संशयः

And from the lineage of King Yayāti, as a Kṣatriya who increases the family line—O fair-hipped one—I shall be born/manifest in Mathurā, without doubt.

Verse 23

मूर्तिं चतुर्विधां कृत्वा स्थास्यामि ऋषिभिः स्तुतः ॥ वत्सराणां शतं तत्र युद्धेषु कृतनिश्चयः

Having fashioned a fourfold embodiment, I shall remain there, praised by the sages (ṛṣis); and for a hundred years in that place, resolute in battles.

Verse 24

एका चन्दनसङ्काशा द्वितीया कनकप्रभा ॥ अशोकसदृशा चान्या अन्या चोत्पलसन्निभा

One is like sandalwood; the second shines like gold. Another resembles the aśoka, and another is comparable to a blue lotus.

Verse 25

तत्र गुह्यानि नामानि भविष्यन्ति मम प्रिये ॥ पुण्यानि च पवित्राणि संसारच्छेदनानि च

There, O beloved, my names will be secret; and they will be meritorious and purifying—also (it is said) cutters of saṃsāra, the cycle of worldly existence.

Verse 26

यत्राहं पातयिष्यामि द्वात्रिंशत्तु वसुन्धरे ॥ दैत्यान्घोरान्महाभागे कंसादीन् धर्मदूषकान्

There I shall strike down, O Earth—O fortunate one—thirty-two fearsome Daityas, beginning with Kaṃsa, corrupters of dharma.

Verse 27

यमुना यत्र सुवहा नित्यं सन्निहिता ध्रुवम् ॥ वैवस्वतसुता रम्या यमुना यत्र विश्रुता

Where the Yamunā flows in a fair course, ever present indeed; where the Yamunā—lovely daughter of Vaivasvata (Yama)—is renowned.

Verse 28

यमुना विश्रुता देवि नात्र कार्या विचारणा ॥ तत्र तीर्थानि गुह्यानि भविष्यन्ति ममानघे

The Yamunā is renowned, O goddess; there is no need for deliberation here. There, O sinless one, hidden tīrthas—sacred bathing-places—will be mine, associated with me.

Verse 29

येषु स्नाने नरो देवि मम लोके महीयते ॥ अथात्र मुञ्चते प्राणान्मम कर्मपरायणः

By bathing in those places, O goddess, a person is honored in my world; and then, if here one relinquishes the life-breaths, devoted to my acts and rites, one attains that state.

Verse 30

न जायते स मर्त्येषु जायते च चतुर्भुजः ॥ अविमुक्ते नरः स्नातो मुक्तिं प्राप्नोत्यसंशयम्

He is not born again among mortals; and there the Four-armed One is manifest. A person who bathes in Avimukta attains liberation (mokṣa), without doubt.

Verse 31

तथात्र मुञ्चते प्राणान्मम लोकं स गच्छति ॥ विश्रान्तिसंज्ञकं नाम तीर्थं त्रैलोक्यविश्रुतम् ॥

And whoever relinquishes the life-breath here goes to my world. This is the tīrtha named Viśrānti, renowned throughout the three worlds.

Verse 32

यस्मिन्स्नातो नरो देवि मम लोकं प्रपद्यते ॥ सर्वतीर्थेषु यत्स्नानं सर्वतीर्थेषु यत्फलम् ॥

O Goddess, a man who bathes there attains my world. Whatever bathing is prescribed at all tīrthas, and whatever fruit is obtained at all tīrthas—

Verse 33

तत्फलं लभते देवि दृष्ट्वा देवं गतश्रमः ॥ न च यज्ञैर्न तपसा न ध्यानैर्न च संयमैः ॥

That fruit, O Goddess, is obtained by one who—his fatigue gone—beholds the Deity; and not so readily by sacrifices (yajñas), nor by austerity (tapas), nor by meditations, nor by disciplines of restraint—

Verse 34

तत्फलं लभते स्नातो यथा विश्रान्तिसंज्ञके ॥ कालत्रयं तु वसुधे यः पश्यति गतश्रमः ॥

That fruit is obtained by one who bathes, just as it is obtained at the place called Viśrānti. And, O Earth, whoever—his fatigue gone—beholds the threefold time (past, present, and future)…

Verse 35

कृत्वा प्रदक्षिणे द्वे तु विष्णुलोकं स गच्छति ॥ अस्ति चान्यत्परं गुह्यं सर्वसंसारमोक्षणम् ॥

Having performed two pradakṣiṇās (reverential circumambulations), he goes to Viṣṇu’s world. And there is another, higher secret: liberation from the entire cycle of saṃsāra (transmigration).

Verse 36

यस्मिन्स्नातो नरो देवि मम लोकं प्रपद्यते ॥ प्रयागं नाम तीर्थं तु देवानामपि दुर्लभम् ॥

O Goddess, a man who bathes there attains my world. It is the tīrtha called Prayāga, difficult to obtain even for the gods.

Verse 37

अथात्र मुञ्चते प्राणान्मम लोके स गच्छति ॥ तथा कनखलं नाम तीर्थं गुह्यं परं मम ॥

Now, one who relinquishes the life-breath here goes to my world. Likewise, there is the tīrtha called Kanakhala—my supreme and secret sacred place.

Verse 38

स्नानमात्रेण तत्रापि नाकपृष्ठे स मोदते ॥ अस्ति क्षेत्रं परं गुह्यं तिन्दुकं नाम नामतः ॥

Even by bathing there alone, he rejoices on heaven’s summit. There is also a sacred region, higher and secret, named Tinduka.

Verse 39

तस्मिन्स्नातो नरो देवि मम लोके महीयते ॥ अस्मिंस्तीर्थे पुरा वृत्तं तच्छृणुष्व वसुन्धरे ॥

O Goddess, a man who bathes in that place is honored in my world. In this tīrtha, something occurred long ago—listen to that, O Earth.

Verse 40

पाञ्चालविषये देवि काम्पिल्यं च पुरोत्तमम् ॥ धनधान्यसमायुक्तं ब्रह्मदत्तेन पालितम् ॥

In the land of the Pāñcālas, O Goddess, there was Kāmpilya, an excellent city—endowed with wealth and grain, and ruled by Brahmadatta.

Verse 41

तस्मिंस्तु वसते देवि तिन्दुको नाम नापितः॥ तस्मिंस्तु वसतस्तस्य नापितस्य पुरोत्तमे॥

O Goddess, while he was dwelling there, a barber named Tinduka lived in that most excellent city; and there, as that barber continued to reside (in that place)…

Verse 42

कालेन महता तस्य कुटुम्बं च क्षयं गतम्॥ क्षीणे कुटुम्बे तु तदा सुभृशं दुःखपीडितः॥

In the course of a long time, his household too fell into ruin. When his family had dwindled, he then became grievously afflicted by sorrow.

Verse 43

सर्वसङ्गं परित्यज्य सोऽगच्छन्मथुरां तदा॥ ब्राह्मणावसथे सोऽपि वसमानो वसुन्धरे॥

Abandoning all attachments, he then went to Mathurā. O Earth, he too lived there, staying in a lodging associated with the brāhmaṇas.

Verse 44

तस्य कर्मशतं कृत्वा स्नात्वैव यमुनां नदीम्॥ नित्यं स यमुनां स्नाति चिरकालं दृढव्रतः॥

Having performed a hundred acts of service and ritual duty, he bathed in the river Yamunā. Steadfast in his vow, he bathed in the Yamunā daily for a long time.

Verse 45

ततः कालेन महता पञ्चत्वं समुपागतः॥ स च तीर्थप्रभावेण जातोऽसौ ब्राह्मणोत्तमः॥

Then, after a long time, he came to death. And through the efficacy of that tīrtha, he was born as an excellent brāhmaṇa.

Verse 46

तत्तीर्थस्य प्रभावेण जाता मुक्तिः सुदुर्लभा॥ ततः परं सूर्यतीर्थं सर्वपापप्रमोचनम्॥

Through the power of that tīrtha, liberation—so difficult to attain—was obtained. After that comes Sūryatīrtha, the place said to free one from all sins.

Verse 47

विरोचनेन बलिना सूर्यस्त्वाराधितः पुरा॥ भ्रष्टराज्येन हि तथा धनकामेन सुन्दरि॥

Formerly, Sūrya was worshiped by Bali, the son of Virocana. O fair one, having lost his kingdom and desiring wealth, he undertook that worship.

Verse 48

ऊर्ध्वबाहुर्निराहारस्तताप परमं तपः॥ साग्रं संवत्सरं देवि ततः काममवाप्तवान्॥

With arms held aloft and abstaining from food, he performed intense austerity. For a full year, O Goddess, and then he obtained his desired aim.

Verse 49

तस्य प्रसन्नो भगवान् द्युमणिः प्रत्यभाषत॥ किं कारणं बले ब्रूहि तपस्यसि महत्तपः॥

Pleased with him, the blessed Dyumaṇi (the Sun) addressed him: “Tell me, O Bali—what is the reason that you practice such great austerity?”

Verse 50

बलिरुवाच॥ भ्रष्टराज्योऽस्मि देवेश पाताले निवसाम्यहम्॥ वित्तेनापि विहीनस्य कुटुम्बभरणं कृतः॥

Bali said: “O Lord of the gods, I have been deprived of my kingdom; I dwell in Pātāla. Even lacking wealth, I have had to undertake the support of my household.”

Verse 51

मुकुटात्तस्य वै सूर्यॊ ददौ चिन्तामणिं ततः ॥ चिन्तामणिं समासाद्य पातालमगमद्बलिः ॥

From his crown, Sūrya indeed bestowed the Cintāmaṇi, the wish-fulfilling jewel. Having obtained the Cintāmaṇi, Bali went down to Pātāla.

Verse 52

तस्मिंस्तीर्थे नरः स्नातः सर्वपापैः प्रमुच्यते ॥ तत्राथ मुञ्चते प्राणान्मम लोकं स गच्छति ॥

A man who bathes at that sacred ford is released from all sins. And if he then gives up his life-breath there, he goes to my world.

Verse 53

आदित्याहनि संक्रान्तौ ग्रहणे चन्द्रसूर्ययोः ॥ तस्मिन्स्नातो नरो देवि राजसूयफलं लभेत् ॥

On a Sunday, at a saṃkrānti (solar ingress), and at eclipses of the moon or the sun—if a person bathes there, O Goddess, he would obtain the fruit of the Rājasūya sacrifice.

Verse 54

ध्रुवेण यत्र सन्तप्तं स्वेच्छया परमं तपः ॥ तत्र वै स्नानमात्रेण ध्रुवलोके महीयते ॥

Where Dhruva, by his own resolve, undertook the supreme austerity (tapas)—there indeed, by bathing alone one is honored in the world of Dhruva.

Verse 55

पितॄंस्तारयते सर्वं पितृपक्षे विशेषतः ॥ दक्षिणे ध्रुवतीर्थस्य तीर्थराजं प्रकीर्तितम् ॥

It delivers all the ancestors—especially during Pitṛpakṣa, the fortnight devoted to the forefathers. To the south of Dhruva-tīrtha is proclaimed the ‘king of sacred fords’.

Verse 56

तस्मिन् स्नाते नरो देवि मम लोकं प्रपद्यते ॥ तद्दक्षिणे महादेवि ऋषितीर्थं परं मम ॥

When a person bathes there, O Goddess, he attains my world. To its south, O Great Goddess, is my supreme Ṛṣi-tīrtha.

Verse 57

तत्र स्नातो नरो देवि ऋषिलोकं प्रपद्यते ॥ अथात्र मुञ्चते प्राणान्मम लोके महीयते ॥

A person who bathes there, O Goddess, attains the world of the sages. And if he gives up his life-breath there, he is honored in my world.

Verse 58

दक्षिणे ऋषितीर्थस्य मोक्षतीर्थं परं मम ॥ तत्र वै स्नानमात्रेण मोक्षमेव प्रपद्यते ॥

To the south of Ṛṣi-tīrtha is my supreme Mokṣa-tīrtha. There, indeed, by bathing alone one attains liberation itself.

Verse 59

तत्र वै कोटितीर्थं हि देवानामपि दुर्लभम् ॥ तत्र स्नानेन दानेन मम लोके महीयते ॥

There indeed is Koṭi-tīrtha, difficult to obtain even for the gods. There, by bathing and by giving, one is honored in my world.

Verse 60

कोटितीर्थे नरः स्नात्वा सन्तर्प्य पितृदेवताः ॥ तारिताः पितरस्तेन तथैव प्रपितामहाः ॥

At Koṭi-tīrtha, having bathed and having satisfied the ancestral deities with offerings, by that act his fathers are delivered—and likewise his forefathers as well.

Verse 61

कोटितीर्थे नरः स्नात्वा ब्रह्मलोके महीयते ॥ तत्रैव वायुतीर्थं तु पितॄणामपि दुर्लभम् ॥

Having bathed at Koṭitīrtha, a person is honored in Brahmā’s world. There itself is Vāyutīrtha, a sacred ford said to be difficult to obtain even for the pitṛs (ancestors).

Verse 62

पिण्डदानात्तु तत्रैव पितृलोके स गच्छति ॥ गया पिण्डप्रदानेन यत्फलं लभते नरः ॥ तत्फलं लभते देवि ज्येष्ठे दानान्न संशयः ॥

By offering piṇḍas there itself, he goes to the world of the ancestors. Whatever result a person attains by offering piṇḍas at Gayā—that very result, O Goddess, is attained in Jyeṣṭha by giving (dāna); of this there is no doubt.

Verse 63

द्वादशैतानि तीर्थानि देवानां दुर्लभानि च ॥ स्नानं दानं जपं होमं सहस्रगुणितं भवेत् ॥

These twelve sacred fords (tīrthas) are said to be difficult to attain even for the gods. Bathing, giving, recitation (japa), and offering into fire (homa) performed there become multiplied a thousandfold.

Verse 64

पृथिव्युवाच ॥ पुष्करं नैमिषं चैव पुरीं वाराणसीं तथा ॥ एतान् हित्वा महाभाग मथुरां किं प्रशंसति ॥

Pṛthivī said: “Puṣkara, Naimiṣa, and the city of Vārāṇasī as well—leaving these aside, O illustrious one, for what reason is Mathurā praised?”

Verse 65

तृप्तिं प्रयान्ति पितरो यावत्स्थित्यग्रजन्मनः ॥ ये वसन्ति महाभागे मथुरामितरे जनाः ॥

The ancestors attain satisfaction for as long as the foremost-born (the primal ancestor) endures, when other people reside in Mathurā, O noble one.

Verse 66

गङ्गां प्राप्य प्रयागे या वेणीति प्रथिता भुवि ॥ गङ्गाशतगुणा पुण्या माठुरे मम मण्डले ॥

That stream which, upon reaching Prayāga, is famed on earth as the Veṇī—within my Mathurā domain it is said to be a hundred times more meritorious than the Gaṅgā.

Verse 67

यस्मिन् स्नातो नरो देवि अग्निष्टोमफलं लभेत् ॥ इन्द्रलोकं समासाद्य नरोऽसौ देवि मोदते ॥

Bathing there, O Goddess, a person attains the fruit of the Agniṣṭoma rite; reaching Indra’s world, that person, O Goddess, rejoices.

Verse 68

तस्मिन् वरगृहे देवि ब्राह्मणो योगिनां वरः ॥ जातिस्मरो महाप्राज्ञो विष्णुभक्तो वसुन्धरे ॥

In that excellent abode, O Goddess, there is a Brāhmaṇa—foremost among yogins—who remembers former births, is of great intelligence, and is devoted to Viṣṇu, O Earth.

Verse 69

तत्राथ मुञ्चते प्राणान् मम लोके महीयते ॥ ध्रुवतीर्थे तु वसुधे यः श्राद्धं कुरुते नरः ॥

Then, relinquishing the life-breath there, one is honored in my world. And at Dhruva-tīrtha, O Earth, the person who performs śrāddha…

Verse 70

येषां स्मरणमात्रेण सर्वपापैः प्रमुच्यते ॥ तीर्थानां चैव माहात्म्यं श्रुत्वा कामानवाप्नुयात् ॥

By the mere remembrance of which one is released from all sins; and having heard the greatness of the sacred fords, one may obtain desired aims.