Adhyaya 153: The Glory of the Mathurā Sacred Landscape: Saṃyamana Tīrtha and the Twelve Sacred Forests

Verse 1

अथ मथुरातीर्थमाहात्म्यम् ॥ श्रीवराह उवाच ॥ उत्तरे शिवकुण्डाच्च तीर्थानां नवकं स्मृतम् ॥ नवतीर्थात्परं तीर्थं न भूतं न भविष्यति ॥

Now, the account of the greatness of the sacred tīrthas of Mathurā. Śrī Varāha said: To the north of Śivakuṇḍa, a set of nine tīrthas is remembered. Beyond these nine tīrthas, no greater tīrtha has existed, nor will it exist.

Verse 2

तत्रैव स्नानमात्रेण सौभाग्यं जायते परम् ॥ रूपवन्तः प्रजायन्ते स्वर्गलोके न संशयः ॥

There itself, by bathing alone, supreme good fortune arises. Beautiful, well-formed offspring are born, and the merit reaches the heavenly world—there is no doubt.

Verse 3

तस्मिन् स्नातो नरो देवि मम लोके प्रपद्यते ॥ तत्र संयमनं नाम तीर्थं त्रैलोक्यविश्रुतम् ॥

O Goddess, a man who bathes there attains my world. There is a tīrtha named Saṁyamana, renowned throughout the three worlds.

Verse 4

तत्र स्नातो मृतो वापि मम लोकं स गच्छति ॥ पुनरन्यत्प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥

Whether one bathes there and even dies there, he goes to my world. Again I shall explain something further—listen to that, O Vasundharā (Earth).

Verse 5

तस्मिन् संयमने तीर्थे यद्यद्वृत्तं पुरातनम् ॥ कश्चित्पापसमाचारो निषादो दुष्टमानसः ॥

At that Saṁyamana tīrtha, an ancient event occurred: there was a certain Niṣāda, whose conduct was sinful and whose mind was corrupt.

Verse 6

वसते नैमिषारण्ये सुप्रतीतेऽतिपापकृत् ॥ केनचित्त्वथ कालेन सोऽगच्छन्मथुरां प्रति ॥

He lived in the renowned Naimiṣāraṇya, a perpetrator of exceedingly sinful deeds. Then, after some time, he set out toward Mathurā.

Verse 7

तत्र प्राप्य च कालिन्दीं कृष्णपक्षे चतुर्दशीम् ॥ स निषादस्तर्त्तुकामस्तस्यां चैव तिथौ ततः ॥

There, having reached the Kālindī (Yamunā) on the fourteenth lunar day of the dark fortnight, that Niṣāda—desiring to cross—attempted it on that very tithi.

Verse 8

ततार यमुनां सोऽथ प्राप्य संयमनं शुभे ॥ ममज्जासौ ततः पापस्तस्मिंस्तीर्थे वरे शुभे ॥

He then crossed the Yamunā and, O auspicious one, reached Saṁyamana. Thereafter that sinful man sank in that excellent, auspicious tīrtha.

Verse 9

मग्नमात्रस्ततः पापः सद्यः प्राणैर्व्ययुज्यत ॥ तत्तीर्थस्य प्रभावेण जातोऽसौ पृथिवीपतिः ॥

Having merely sunk, that sinful man was immediately separated from his life-breath. By the power of that tīrtha, he was thereafter born as a lord of the earth, a king.

Verse 10

पालयामास वसुधां क्षत्रधर्मं समाश्रितः ॥ तेनोढा काशिराजस्य पीवरी नामतः शुभा ॥

He governed the earth, adhering to the dharma of the kṣatriya. He married the auspicious woman named Pīvarī, connected with the king of Kāśī.

Verse 11

पत्नी शतानां मुख्यानां प्रवरा सा वसुङ्घरे॥ तां चैव रमयामास उद्यानेषु वनेषु च॥

O Vasuṅgharā, she was the foremost among the principal wives, numbering in the hundreds; and he delighted her also in pleasure-gardens and in forests.

Verse 12

प्रासादेषु च रम्येषु नदीनाṃ पुलिनेṣu च॥ प्रजाः पालयतस्तस्य दानानि ददतस्तथा॥

In delightful palaces and on the sandbanks of rivers as well, while he protected his subjects, he also bestowed gifts in due manner.

Verse 13

कालो गच्छति राजा तु भोगासक्तिं च विन्दति॥ भोगासक्तस्य वसुधे वर्षाणि सप्तसप्ततिः॥

Time passed, and the king came to an attachment to pleasures; O Vasudhā, for one attached to pleasures, the years became seventy-seven.

Verse 14

पुत्राः सप्त तथा जाताः कन्याः पञ्च सुषोभनाः॥ राज्ञां पञ्चसुता दत्ताः कन्याः कमललोचनाः॥

Seven sons were born, and five splendid daughters; the lotus-eyed daughters—five in number—were given (in marriage) to kings.

Verse 15

पुत्रान्संस्थापयामास स्थानेषु वसुधाधिपान्॥ पीवर्या सह सुप्तः स रात्रौ च वसुधाधिपः॥

He installed his sons as lords of the earth in their respective stations; and that lord of the earth slept at night together with Pīvarī.

Verse 16

तत्र प्रबुद्धो नृपतिर् हाहेति वदते मुहुः॥ स्मृत्वा तु मथुरां देवि स्मृत्वा संयमनं परम्॥

There, having awakened, the king repeatedly cried, “Alas!”—having remembered Mathurā, O Devī, and having remembered the supreme Saṃyamana.

Verse 17

ततः सा पीवरी प्राह किमेवं भाषसे नृप॥ प्रियाया वचनं श्रुत्वा राजा वचनमब्रवीत्॥

Then Pīvarī said, “Why do you speak like this, O king?” Hearing the beloved’s words, the king replied.

Verse 18

मत्तः सुप्तः प्रमत्तश्च असम्बद्धं प्रभाषते॥ निद्रावश्यस्य वचनं न सम्प्रष्टुं त्वमर्हसि॥

One who is intoxicated, asleep, or heedless speaks incoherently; you ought not to question closely the words of one overpowered by sleep.

Verse 19

प्रियाया वचनं श्रुत्वा प्रत्युवाच नराधिपः॥ अवश्यं यदि वक्तव्यं गच्छावो मथुरां पुरीम्॥

Hearing the beloved’s words, the lord of men replied: “If it must indeed be spoken, let us go to the city of Mathurā.”

Verse 20

तत्र गत्वा यथातत्त्वं वदिष्यामि शुभानने॥ ददस्व विपुलं दानं ब्राह्मणेभ्यः सुलोचने॥

Having gone there, I will speak according to the truth of the matter, O fair-faced one; O bright-eyed one, give abundant gifts (dāna) to the brāhmaṇas.

Verse 21

पुत्रान्संस्थाप्य दौहित्रान्स्वे स्थाने शुभान्प्रिये ॥ ग्रामांश्च कोशं रत्नानि पुत्रान्वीक्ष्य पुनः पुनः ॥

Having duly established his sons and grandsons in their proper and auspicious stations, O beloved, he looked again and again upon the villages, the treasury, the jewels, and his sons.

Verse 22

ततः सम्मानयामास जनं पुरनिवासिनम् ॥ पितृपैतामहं राज्यं पालनीयं यथाक्रमम् ॥

Then he honored the people dwelling in the city. The kingdom inherited from father and grandfather should be governed in due order and proper sequence.

Verse 23

राज्ये पुत्रान्नियोक्ष्यामि यदि वो रोचतेऽनघाः ॥ राज्यपुत्रकलत्राणि बन्धुवर्गं तथैव च ॥

“I will appoint my sons within the kingdom, if this is agreeable to you, O blameless ones. Consider also the affairs of the realm, the sons and spouses, and likewise the circle of relatives.”

Verse 24

नित्यमिच्छन्ति वै लोको यमस्येच्छन्ति नान्यथा ॥ एवं ज्ञात्वा प्रसन्नेन कर्त्तव्यं चात्मनो हितम् ॥

People indeed desire unceasingly; they desire what falls to Yama (Death), and not otherwise. Knowing this, with a clear and composed mind one should do what is beneficial for oneself.

Verse 25

तस्मात्सर्वप्रयत्नेन गच्छावो मथुरां पुरीम् ॥ अहो कष्टं यदस्माभिः पुरा राज्यमनुष्ठितम् ॥

Therefore, with every effort, let us go to the city of Mathurā. Alas, it is grievous that formerly we undertook the burdens of kingship.

Verse 26

इदानीं तु मया ज्ञातं त्यागान्नास्ति परं सुखम् ॥ नास्ति विद्यसमं चक्षुर्नास्ति चक्षुस्समं बलम् ॥

Now I have understood: there is no happiness higher than renunciation. There is no eye like knowledge, and no strength like sight.

Verse 27

नास्ति रागसमं दुःखं नास्ति त्यागात्परं सुखम् ॥ यः कामान्कुरुते सर्वान्यश्चैतान्केवलाṃस्त्यजेत् ॥

There is no suffering like attachment, and no happiness higher than renunciation. Whoever pursues all desires—and whoever abandons these entirely—

Verse 28

ततः पौरजनं दृष्ट्वा चतुरङ्गबलान्वितः ॥ ततः कालेन महता सम्प्राप्तो मथुरां पुरीम् ॥

Then, having seen the townspeople, and being accompanied by the fourfold army, after a long passage of time he arrived at the city of Mathurā.

Verse 29

तेन दृष्टा पुरी रम्या वासवस्य पुरी यथा ॥ तीर्थैर्द्वादशभिर्युक्ता पुण्या पापहरा शुभा ॥

He beheld the lovely city, like the city of Vāsava (Indra). Endowed with twelve tīrthas, it is meritorious, auspicious, and described as removing sin.

Verse 30

रम्यं मधुवनं नाम विष्णुस्थानमनुत्तमम् ॥ तं दृष्ट्वा मनुजो देवि कृतकृत्यो हि जायते ॥

There is a delightful forest called Madhuvana, an unsurpassed abode of Viṣṇu. Having seen it, O goddess, a person indeed becomes one who has fulfilled what is to be done.

Verse 31

एकादशी शुक्लपक्षे मासि भाद्रपदे तथा ॥ तस्यां स्नातो नरो देवि कृतकृत्यो हि जायते ॥

On the eleventh lunar day (Ekādaśī) of the bright fortnight, in the month of Bhādrapada as well—O Devī—one who bathes on that day is said to become a person whose duties are fulfilled.

Verse 32

वनं कुन्दवनं नाम तृतीयं चैवमुत्तमम् ॥ तत्र गत्वा नरो देवि कृतकृत्यो हि जायते ॥

A forest named Kundavana is described as the third and indeed excellent; O Devī, one who goes there is said to become a person whose duties are fulfilled.

Verse 33

एकादशी कृष्णपक्षे मासि भाद्रपदे हि वा ॥ तत्र स्नातो नरो देवि रुद्रलोके महीयते ॥

Or on the eleventh lunar day (Ekādaśī) of the dark fortnight, in the month of Bhādrapada—O Devī—one who bathes there is honored in Rudra’s world (Rudraloka).

Verse 34

चतुर्थं काम्यकवनं वनानां वनमुत्तमम् ॥ तत्र गत्वा नरो देवि मम लोके महीयते ॥

The fourth is Kāmyakavana, the finest of forests; O Devī, one who goes there is honored in my world.

Verse 35

विमलस्य च कुण्डे तु सर्वपापैः प्रमुच्यते ॥ यस्तत्र मुञ्चते प्राणान्मम लोकं स गच्छति ॥

And at Vimalakuṇḍa one is released from all sins; whoever relinquishes the life-breath there goes to my world.

Verse 36

पञ्चमं बकुलं नाम वनानामुत्तमं वनम् ॥ तत्र गत्वा नरो देवि अग्निस्थानं स गच्छति ॥

The fifth is the forest called Bakula, the best among forests; O Devī, having gone there, a person proceeds to Agni’s abode (Agnisthāna).

Verse 37

तत्र गत्वा तु वसुधे मद्भक्तो मत्परायणः ॥ तद्वनस्य प्रभावेण नागलोकं स गच्छति ॥

Having gone there, O Vasudhā, one who is devoted to me and wholly intent upon me—through the potency of that forest—goes to the world of the Nāgas (Nāgaloka).

Verse 38

सप्तमं तु वनं भूमे खादिरं लोकविश्रुतम् ॥ तत्र गत्वा नरो भद्रे मम लोकं स गच्छति ॥

The seventh forest, O Bhūmi, is Khādira, renowned among people; O Bhadrā, having gone there, a person goes to my world.

Verse 39

महावनं चाष्टमं तु सदैव तु मम प्रियम् ॥ यत्र गत्वा तु मनुज इन्द्रलोके महीयते ॥

And the eighth is Mahāvana, the great forest, ever dear to me; having gone there, a human being is honored in Indra’s world (Indraloka).

Verse 40

लोहजङ्घवनं नाम लोहजङ्घेन रक्षितम् ॥ नवमं तु वनं नाम सर्वपातकनाशनम् ॥

There is a forest named Lohajaṅghavana, protected by Lohajaṅgha; it is said to be the ninth forest, which destroys all grave transgressions.

Verse 41

वनं बिल्ववनं नाम दशमं देवपूजितम् ॥ तत्र गत्वा तु मनुजो ब्रह्मलोके महीयते ॥

The tenth grove is called Bilvavana, a sacred place honored and revered by the gods. Having gone there, a person is held in esteem in the world of Brahmā (Brahmaloka).

Verse 42

एकादशं तु भाण्डीरं योगिनः प्रियमुत्तमम् ॥ तस्य दर्शनमात्रेण नरो गर्भं न गच्छति ॥

The eleventh is Bhāṇḍīra, supremely dear to yogins. By merely beholding it, a person does not enter the womb again (is freed from rebirth).

Verse 43

भाण्डीरं तमनुप्राप्य वनानां वनमुत्तमम् ॥ वासुदेवं ततो दृष्ट्वा पुनर्जन्म न विद्यते ॥

Having reached that Bhāṇḍīra—the best among groves—and then beholding Vāsudeva, rebirth is said not to occur again.

Verse 44

वृन्दावनं द्वादशकं वृन्दया परिरक्षितम् ॥ मम चैव प्रियं भूमे महापातकनाशनम् ॥

Vṛndāvana is the twelfth grove, protected by Vṛndā. O Earth, it is also dear to me, and it is described as a destroyer of great sins.

Verse 45

वृन्दावनं च गोविन्दं ये पश्यन्ति वसुन्धरे ॥ न ते यमपुरं यान्ति यान्ति पुण्यकृतां गतिम् ॥

O Vasundharā (Earth), those who behold Vṛndāvana and Govinda do not go to Yama’s city; they go to the destiny of those who have performed meritorious deeds.

Verse 46

सौराष्ट्रविषये देवि क्षत्रियोऽभूद् धनुर्धरः ॥ नाम्ना यक्ष्मधनुर्नाम सोऽभवत् प्रियदर्शनः ॥

O Goddess, in the region of Saurāṣṭra there was a Kṣatriya, a bearer of the bow. His name was Yakṣmadhanus, and he was pleasing to behold.

Verse 47

पृथिव्युवाच ॥ कथयस्व ममाद्य त्वं यद्यहं वल्लभा तव ॥ प्राणांस्त्यक्ष्याम्यहं देव गोपयिष्यसि मे यदि ॥

Pṛthivī said: Tell me today, if indeed I am dear to you. O Lord, I shall give up my life-breath, if you will protect me.

Verse 48

प्रायेण सर्वकामानां परित्यागो विशिष्यते ॥ अभिषिच्य सुतं ज्येष्ठमनुयोज्य परान्बहून् ॥

In general, renunciation of all desires is regarded as superior—after installing the eldest son (as successor) and duly assigning many others to their respective duties.

Verse 49

यमुनायाः परे पारे देवानामपि दुर्लभम् ॥ अस्ति भद्रवनं नाम षष्ठं वनमनुत्तमम् ॥

On the farther bank of the Yamunā—difficult to attain even for the gods—there is a grove called Bhadravana, the sixth, unsurpassed among forests.