Adhyaya 162: The Efficacy and Merit of Cakra-tīrtha

Verse 1

अथ चक्रतीर्थप्रभावः ॥ श्रीवराह उवाच ॥ पुनरन्यत्प्रवक्ष्यामि तच्छृणुष्व वसुन्‍धरे ॥ चक्रतीर्थे पुरावृत्तं मथुरायास्तथोत्तरे ॥

Now (begins) the account of the greatness of Cakratīrtha. Śrī Varāha said: Again I shall relate something else; listen to that, O Vasundharā—what occurred formerly at Cakratīrtha, to the north of Mathurā.

Verse 2

महागृहॊदयम् नाम जम्बूद्वीपस्य भूषणम् ॥ तस्मिन् पुरवरे दिव्ये ब्राह्मणो वसते शुभे

There is a city named Mahāgṛhodaya, praised as an ornament of Jambūdvīpa. In that auspicious and divine, best of cities, a brāhmaṇa dwells.

Verse 3

स कन्यां पुत्रम् आदाय ब्राह्मणो वेदपारगः ॥ शालिग्रामं महापुण्यम् अगच्छद् ब्राह्मणोत्तमः

That brāhmaṇa, learned in the Vedas, taking with him a daughter and a son, went to Śālagrāma, renowned as greatly meritorious—foremost among brāhmaṇas.

Verse 4

तत्रासौ वासम् अकरोत् पुण्यसेवी जितेन्द्रियः ॥ तीर्थसेवी तथा स्नायी देवतादर्शने रतः

There he took up residence—devoted to meritorious practice, self-controlled; serving the tīrtha, performing ritual bathing, and intent on beholding the Divine.

Verse 5

तत्र सिद्धेन संवासो ब्राह्मणस्याभवत्तदा ॥ स सिद्धो वसते नित्यं कल्पग्रामे च सर्वदा

Then the brāhmaṇa came to dwell there in the company of a siddha. That siddha is said to reside continually—always—in Kalpagrāma.

Verse 6

गच्छेत्स सर्वकालं तु शालिग्रामे वसुन्धरे ॥ स तेन सह सङ्गत्य कान्यकुब्जनिवासिना

He would go at all times to Śālagrāma, O Vasundharā. And, having met the resident of Kānyakubja, he associated and kept company with him.

Verse 7

कल्पग्रामविभूतिं च नित्यकालम् अवर्णयत् ॥ कल्पग्रामविभूतिं च श्रुत्वा स मुनिसत्तमः

He continually described the sacred excellence (vibhūti) of Kalpagrāma. Hearing of Kalpagrāma’s excellence, that foremost sage…

Verse 8

गमने बुद्धिरुत्पन्ना ततः सिद्धमयाचत ॥ मित्रत्वं वर्त्तते सिद्ध नयस्वात्मनिवेशने

A resolve to depart arose in him; then he entreated the siddha: “Friendship abides between us, O siddha—lead me to your own dwelling-place.”

Verse 9

ब्राह्मणस्य वचः श्रुत्वा सिद्धो वचनमब्रवीत् ॥ तत्र सिद्धा हि गच्छन्ति तेन तत्र गतिर्भवेत्

Hearing the brāhmaṇa’s words, the siddha replied: “For siddhas indeed go there; therefore access and passage to that place becomes possible.”

Verse 10

दक्षिणे तु करे गृह्य ब्राह्मणं वेदपारगम् ॥ वामे चैव करे गृह्य तस्य पुत्रं महामतिम्

Taking the Veda-mastered brāhmaṇa in his right hand, and likewise taking his highly intelligent son in his left hand…

Verse 11

उत्पपात तदा सिद्धो गृहीत्वा ब्राह्मणोत्तमौ ॥ कल्पग्रामे तु तौ मुक्तौ पितापुत्रौ वसुन्धरे

Then the siddha leapt up, having taken the two foremost brāhmaṇas. In Kalpagrāma he released them—father and son—O Vasundharā.

Verse 12

तत्र तौ वसतो नित्यं कल्पग्रामे द्विजोत्तमौ ॥ तत्र कालेन महता रुग्देहे चाभवत्तदा ॥

There, the two most excellent brāhmaṇas dwelt continually in Kalpagrāma. In the course of a long time, an illness then arose in the body.

Verse 13

रुजा तु पीड्यमानः स दशमीं च दशां गतः ॥ मर्तुकामो द्विजवरो निरीक्ष्य सुतमुत्तमम् ॥

Afflicted by pain, he entered a critical condition. Wishing to die, the excellent brāhmaṇa looked upon his worthy son.

Verse 14

उवाच पुत्रं धर्मात्मा मरणे समुपस्थिते ॥ गङ्गातीरे च मां पुत्र नय त्वं मा विलम्बय ॥

When death had drawn near, the righteous one spoke to his son: “Son, take me to the bank of the Gaṅgā; do not delay.”

Verse 15

तेन पुत्रेण नीतोऽसौ गङ्गातीरे महामुनिः ॥ रुरोद पुत्रस्तु तदा पितृस्नेहसमन्वितः ॥

Led by that son, the great sage was taken to the bank of the Gaṅgā. Then the son wept, filled with affection for his father.

Verse 16

वेदाध्ययनशीलः स पितृभक्त्या नियन्त्रितः ॥ वसतस्तस्य वै तत्र कालो जातो महामतेः ॥

He was devoted to Vedic study and restrained by devotion to his father. While he lived there, the appointed time came for the great-minded one.

Verse 17

कल्पग्रामे तदा सिद्धस्तस्य कन्या सुमध्यमा ॥ वरमन्वेषयन्ती सा न प्राप्तस्तु तया मतः ॥

Then, in Kalpagrāma, there was a siddha; his slender-waisted daughter was seeking a bridegroom, yet she had not obtained the match she desired.

Verse 18

कदाचिद्देवयोगेन कान्यकुब्जनिवासिनः ॥ गृहे प्रविष्टो विप्रः स भोजनार्थं महामतिः ॥

Once, by divine providence, that great-minded brāhmaṇa entered the house of a resident of Kānyakubja, seeking food.

Verse 19

दिव्यज्ञानॆन तं ज्ञात्वा पूजयामास तं द्विजः ॥ पूजयित्वा यथान्यायं कन्यां तस्मै ददौ तदा ॥

Knowing him through divine insight, the brāhmaṇa honored him. Having honored him according to proper custom, he then gave his daughter to him.

Verse 20

श्वशुरस्य गृहे नित्यं भोजनं कुरुते द्विजः ॥ वसते पितृसन्निध्ये प्रतिचारी स पुत्रकः ॥

In his father-in-law’s house, the brāhmaṇa regularly takes his meals. That son, serving attentively, lives in the presence of his father.

Verse 21

काले भगवतस्तस्य अतिक्षीणः पिता तदा ॥ तं दृष्ट्वा क्षीणतां प्राप्तं श्वशुरं पर्यपृच्छत ॥

In due course, his venerable father became exceedingly weakened. Seeing his father-in-law fallen into frailty, he questioned him respectfully.

Verse 22

स्वामिन् पितुर्मे मरणं भविष्यति वदस्व माम् ॥ जामातृवचनं श्रुत्वा प्रहस्य श्वशुरोऽब्रवीत् ॥

“Sir, my father’s death will occur—tell me.” Hearing the son-in-law’s words, the father-in-law laughed and replied.

Verse 23

शूद्रान्नं भक्षितं तेन नित्यकालं द्विजोत्तम ॥ तस्य चाहारदोषेण मृत्युर् दूरं गतः पितुः ॥

“O best of twice-born, he has been eating śūdra-food regularly; due to that fault in diet, the father’s death has been driven far away (i.e., deferred).”

Verse 24

पादयोर्विद्यते तच्च शूद्रान्नं च पितुस्तव ॥ जान्वोरूर्ध्वे न विद्येत शूद्रान्नं च द्विजोत्तम ॥

“That śūdra-food is present in your father’s feet; above the knees, O best of twice-born, śūdra-food would not be present.”

Verse 25

शूद्रान्नेन विहीनस्य तस्य मृत्युर् भविष्यति ॥ श्वशुरस्य वचस्तस्य पितुरग्रे न्यवेदयत् ॥

“If he becomes deprived of śūdra-food, then death will occur.” He reported his father-in-law’s statement in front of his father.

Verse 26

तस्य पुत्रस्य वचनं श्रुत्वात्मानं विगर्हयत् ॥ ततः प्रभाते विमले उदिते च दिवाकरे ॥

Hearing his son’s words, he reproached himself. Then, in the clear morning, when the sun had risen,

Verse 27

पितुः समीपात्स गतः श्वशुरस्य निवेशनम् ॥ गते पुत्रे पिता तस्य रुजा त्वत्यन्तपीडितः ॥

He departed from his father’s side and went to his father-in-law’s dwelling. After the son had gone, his father was grievously afflicted by pain.

Verse 28

सन्निधावुपलं दृष्ट्वा गृहीतं तेन तत्पदा ॥ चूर्णयामास तौ पादौ पीडया मोहितो द्विजः ॥

Seeing a stone nearby, he caught it with his foot; the twice-born man, bewildered by pain, crushed both his feet.

Verse 29

ततः प्राणान्परित्यज्य गतोऽसौ कालवर्त्तनम् ॥ स्नात्वा भुक्त्वा ततो गत्वा प्रेक्ष्य तं पितरं मृतम् ॥

Then, abandoning his life-breaths, he entered the course of Time—that is, he died. After bathing and eating, he went and saw his father dead.

Verse 30

गतसंज्ञं च पितरं दृष्ट्वा स रुरुदे भृशम् ॥ रुदित्वा सुचिरं कालं शास्त्रं दृष्ट्वा व्यचिन्तयत् ॥

Seeing his father senseless, he wept intensely. After weeping for a long time, he consulted the śāstra and reflected.

Verse 31

संस्कारयोग्यता नास्ति इत्येवं पुनरब्रवीत् ॥ सर्पशृङ्गिहतानां च दंष्ट्राविग्रहितस्य च ॥

He again said: “There is no eligibility for the funerary saṃskāras.” He also spoke regarding those slain by snakes and horned creatures, and those whose bodies are mangled by fangs.

Verse 32

आत्मनस्त्यागिनश्चैव आपस्तम्बोऽब्रवीदिदम् ॥ आत्मघाती नरः पापो नरके पच्यते चिरम् ॥

Āpastamba spoke thus concerning one who abandons the self: a man who kills himself is sinful and is said to be tormented in hell for a long time.

Verse 33

प्रायश्चितं विधीयीत न दद्याच्छोदकक्रियाम् ॥ अहो दैवं सुबलवत्पौरुषं तु निरर्थकम् ॥

An expiation should be prescribed, but the water-rites should not be given. Alas—fate is exceedingly powerful, while human effort appears futile.

Verse 34

तस्य पुत्रो महाभागे गतः श्वशुरमन्दिरम् ॥ तं दृष्ट्वा श्वशुरो दीनमिदं वचनमब्रवीत् ॥

O noble lady, his son went to his father-in-law’s house. Seeing him in distress, the father-in-law spoke these words.

Verse 35

ब्रह्महत्या तु ते जाता गच्छ त्वं च यथेप्सितम् ॥ श्वशुरस्य वचः श्रुत्वा जामाता वाक्यमब्रवीत् ॥

“The sin of brahmin-killing has arisen for you; go, then, as you wish.” Hearing his father-in-law’s words, the son-in-law replied.

Verse 36

न मया ब्राह्मणवधः कदाचिदपि कारितः ॥ केन दोषेण मे सिद्धं ब्रह्महत्याफलं महत् ॥

“I have never, at any time, caused the killing of a Brahmin. By what fault has the great consequence of brahmin-killing come to be established for me?”

Verse 37

तेन दोषेण विप्रर्षे ब्रह्महत्याफलं तव ॥ आसन्नशयनाच्चैनं भोजनात्कथनादिषु ॥

By that fault, O seer among Brahmins, the consequence of brahmahatyā (the killing of a Brahmin) becomes yours—through lying close to him, through eating with him, through conversation, and the like.

Verse 38

संवत्सरेण पतति पतितेन सहाचरन् ॥ तस्मान्मम गृहे नास्ति वासस्ते हि द्विजोत्तम ॥

Within a year, one falls into degradation by living in association with one who has fallen. Therefore, in my house there is no lodging for you, O best of the twice-born.

Verse 39

श्वशुरस्य वचः श्रुत्वा जामाता वाक्यमब्रवीत् ॥ किं मया वद कर्तव्यं त्वया त्यक्तेन सुव्रत ॥

Hearing his father-in-law’s words, the son-in-law replied: “Tell me—what should I do, cast off by you, O man of good vows?”

Verse 40

तस्य तद्वचनं श्रुत्वा ब्राह्मणः संहितव्रतः ॥ कल्पग्रामं परित्यज्य मथुरां याहि सुव्रत ॥

Hearing his words, the Brahmin—steadfast in his observances—said: “Leaving Kalpagrāma behind, go to Mathurā, O virtuous one.”

Verse 41

ततः कालेन महता सम्प्राप्तो मथुरां पुरीम् ॥ ब्राह्मणेभ्यो बहिःस्थाने नित्यं तु वसते द्विजः ॥

Then, after a long time, he reached the city of Mathurā. The twice-born man dwelt continually in an outer place, away from the Brahmins.

Verse 42

कन्यापुरनिवासी तु कुशिकोऽयं नराधिपः ॥ तस्य सत्रं नित्यकालं मथुरायां प्रवर्तते ॥

Now, King Kuśika dwells in Kanyāpura; and his perpetual satra—an alms-giving sacrificial feast—is continuously conducted in Mathurā.

Verse 43

द्वेसहस्रे तु विप्राणां तस्य सत्रे च भुञ्जते ॥ ब्राह्मणानां सदोच्छिष्टं ततश्चोद्धरते तु सः ॥

And in his satra, two thousand Brahmins eat; thereafter he himself removes the remnants left by the Brahmins.

Verse 44

नान्यत्र तव संशुद्धिः कदाचित्पितृघातिनः ॥ कल्पग्रामं परित्यज्य तत्क्षणादेव निःसृतः ॥

“For you—one who has slain a father—there is no purification elsewhere.” Having abandoned Kalpagrāma, he departed at that very moment.

Verse 45

चक्रतीर्थं समासाद्य स्नानं स कुरुते सदा ॥ न भिक्षां कुरुते तत्र भोजनार्थं न गच्छति ॥

Having reached Cakratīrtha, he always performed bathing there; he did not beg there, nor did he go out seeking food.

Verse 46

स्वां सुतां चोदयामास गच्छ तां मथुरां पुरीम् ॥ भोजनं गृहीत्वा तत्रैव गच्छ त्वं भर्तृसन्निधौ ॥

He urged his own daughter: “Go to the city of Mathurā; take the meal there, and then go straight to your husband’s presence.”

Verse 47

दिव्यज्ञानें च तदा नित्यं सा भर्तृसन्निधौ ॥ दिने दिने गच्छति सा भर्तृभोजनकारणात् ॥

Then, by divine knowledge, she would go daily into her husband’s presence—day after day—for the sake of providing her husband’s meal.

Verse 48

दिवस्यावसाने तु भोजनं गृहीत्वा गच्छति ॥ भोजनं कुरुते नित्यं प्रियादत्तं वसुन्धरे ॥

At the close of the day, she would go, taking the meal; and she regularly ate the food given by her beloved—O Vasundharā.

Verse 49

पात्रं निःक्षिप्य कुण्डे तु सत्रे वसति सर्वदा ॥ एवं निवसतस्तस्य वर्षार्धं तु गतं तदा ॥

Having set down his vessel in the tank (kuṇḍa), he stayed continually at the satra; and as he lived thus, half a year passed at that time.

Verse 50

ततः कालेन महता तैः पृष्टः स द्विजोत्तमः ॥ कुत्र सन्तिष्ठते नित्यं भोजनं कुरुषे कुतः ॥

After a long time, that excellent Brahmin was asked by them: ‘Where do you stay each day, and from where do you obtain your food?’

Verse 51

कथयामास वृत्तान्तं तं सर्वं चात्मनो हि सः ॥ ते श्रुत्वा ब्राह्मणाः सर्वे एकीभूता वसुन्धरे ॥

He related the entire account of his own situation; hearing it, all the Brahmins became united—O Vasundharā.

Verse 52

इदमूचुस्ततो विप्राः शूद्रोऽसीति द्विजं प्रति ॥ चक्रतीर्थप्रभावेन पापान्मुक्तः सनातनः ॥

Then the Brahmins said to the twice-born man: “You are a Śūdra.” Yet, by the power of Cakratīrtha, that eternal one was freed from sins.

Verse 53

अस्माकं वदनाच्चैव पुनः सिद्धोऽसि वै द्विज ॥ ब्राह्मणानां वचः श्रुत्वा स द्विजो हृष्टमानसः ॥

“And indeed, by our very utterance you have again been confirmed, O twice-born.” Hearing the Brahmins’ words, that twice-born man became glad at heart.

Verse 54

स्नानार्थं तु ततः स्थानाच्चक्रतीर्थं समागतः ॥ गते तस्मिंस्तस्य भार्या भिक्षामादाय चागता ॥

Then, for the sake of bathing, he went from that place to Cakratīrtha. When he had gone there, his wife came, bringing alms-food.

Verse 55

प्रियावचनमाकर्ण्य भर्ता वचनमब्रवीत् ॥ पुनराभाषितं ब्रूहि यदिदं भाषितं त्वया ॥

Having heard his beloved’s words, the husband said: “Say again what you have just said.”

Verse 56

भर्त्तुर्वचनमाकर्ण्य पत्नी वचनमब्रवीत् ॥ न त्वं सम्भाषितः पूर्वं ब्रह्महत्यासमन्वितः ॥

Having heard her husband’s words, the wife replied: “Formerly I did not speak with you, because you were associated with brahmahatyā—the grave sin of killing a Brahmin.”

Verse 57

चक्रतीर्थप्रभावेन मुक्तोऽसि द्विजसत्तम ॥ उत्तिष्ठ कान्त गच्छाव कल्पग्रामं सुशोभितम् ॥

By the power of Cakratīrtha you are freed, O best of the twice-born. Rise, dear one; let us go to the beautifully adorned Kalpagrāma.

Verse 58

तया सार्द्धं जगामाथ कल्पग्रामं द्विजोत्तमः ॥ भद्रेश्वरनिमित्तं हि द्रव्यं च कथितं शुभम् ॥

Then, together with her, the excellent twice-born went to Kalpagrāma. And, in connection with Bhadreśvara, auspicious wealth or property was also mentioned.

Verse 59

कल्पग्रामाच्छतगुणं चक्रतीर्थं वसुन्धरे ॥ अहोरात्रोपवासेन मुच्यते ब्रह्महत्यया ॥

O Vasundharā (Earth), Cakratīrtha is a hundredfold more efficacious than Kalpagrāma. By fasting for a full day and night, one is released from brahmahatyā.

Verse 60

कल्पग्रामेण किं तस्य वाराणस्यां च वा शुभे ॥ मथुरां तु समासाद्य यः कश्चिन्म्रियते भुवि ॥

O auspicious one, what need has he of Kalpagrāma, or even of Vārāṇasī? Whoever, having reached Mathurā, dies on earth…

Verse 61

अपि कीटः पतङ्गो वा जायते स चतुर्भुजः ॥

…even if he is a worm or a moth, he is born as a four-armed being.

Verse 62

नित्यं च भुञ्जते यत्र पात्रं द्रव्यसमर्पितम् ॥ दृष्ट्वा भद्रेश्वरं देवं चक्रतीर्थे फलं लभेत् ॥

Where, day after day, food is taken in a proper vessel to which provisions have been duly offered—having beheld the deity Bhadreśvara at Cakratīrtha, one obtains the corresponding religious merit.

Verse 63

प्रार्थना दुःखलाभं तु शृणु वै ब्राह्मणोत्तम ॥ आत्मयोगबलेनैव चलिष्यामि सपुत्रकः ॥

Listen, O best of brāhmaṇas, to this petition born of sorrow; by the strength of inner discipline (yoga) alone I shall depart, together with my son.

Verse 64

पृष्टोऽसौ ब्राह्मणो भद्रे क्व भवान् त्वमिहागतः ॥ स सर्वं कथयामास यथावृत्तं दृढव्रतः ॥

That brāhmaṇa was asked, “O good one, from where have you come here?” And he—firm in his vow—recounted everything, exactly as it had occurred.

Verse 65

दुःखेन पीडितः क्षीणो मर्त्तुकामो द्विजोत्तमः ॥ गङ्गातीरात्समुत्तिष्ठन्दिशः सर्वा विलोकयन् ॥

Afflicted by sorrow, emaciated, and desiring to die, that eminent twice-born rose up from the bank of the Gaṅgā, looking in all directions.

Verse 66

जामातुर्वचनं श्रुत्वा श्वशुरो वाक्यमब्रवीत् ॥ पितुस्त्वया वधोपायो विनिर्दिष्टश्च पुत्रक ॥

Having heard the son-in-law’s words, the father-in-law spoke: “And you, my boy, have even indicated a means for killing your father.”

Verse 67

ततः कालेन महता चिन्ताभूच्छ्वशुरस्य च ॥ दिव्यज्ञानॆन तत्सर्वं ज्ञात्वा जामातृचेष्टितम् ॥

Then, after a long time, anxiety arose in the father-in-law as well; and through divine knowledge, having learned everything—the son-in-law’s conduct—he understood what had occurred.

Verse 68

सा तु हृष्टेन मनसा भर्तारं वाक्यमब्रवीत् ॥ भोजनं कुरु मे दत्तं हत्यां लक्ष्यामि ते गताम् ॥

But she, with a delighted mind, spoke to her husband: “Eat the food I have given you; I perceive that the sin of killing has come upon you.”