Adhyaya 167: The Glory of the Viśrānti Tīrtha and the Account of a Rākṣasa’s Liberation

Verse 1

श्रीवराह उवाच ॥ शृणु देवि यथा संज्ञा विश्रान्तेः कीर्तिता पुरा ॥ राक्षसेन पुरा प्रोक्ता ब्राह्मणाय महात्मने ॥

Śrī Varāha said: Listen, O Goddess, how the designation of “Viśrānti” was formerly proclaimed—formerly spoken by a rākṣasa to a great-souled brāhmaṇa.

Verse 2

पृथिव्युवाच ॥ किमर्थं राक्षसेनोक्ता संज्ञा विश्रान्तिसंज्ञिता ॥ किमर्थं पृष्टवान्विप्रः सर्वं कथय मे प्रभो ॥

Pṛthivī said: “For what reason is the designation spoken by the rākṣasa called ‘Viśrānti’ (Rest)? And for what reason did the brāhmaṇa inquire about it? Tell me everything, O Lord.”

Verse 3

श्रीवराह उवाच ॥ उज्जयिन्यामभूद्विप्रः सदाचारविवर्जितः ॥ न स पूजयते देवान्न स साधून् नमस्यति ॥

Śrī Varāha said: “In Ujjayinī there lived a brāhmaṇa devoid of proper conduct. He did not honor the gods, nor did he bow to the virtuous.”

Verse 4

पुण्यतीर्थं समासाद्य न च स्नानं करोति सः ॥ वेदवेदाङ्गरहितः परदाररतः सदा ॥

“Having reached a meritorious tīrtha, he did not perform the prescribed bathing observance. He was without the Veda and its Vedāṅgas, and was ever devoted to another man’s wife.”

Verse 5

सन्ध्ये द्वे शयने चैव नित्यं मूढः स तिष्ठति ॥ न स देवानुष्यान्श्च पितॄन् पूजयते सदा ॥

“At the two sandhyā junctures (dawn and dusk) and even at bedtime, he remained ever negligent and bewildered. He did not consistently honor the gods, human beings, or the ancestors.”

Verse 6

पापाचाररतो नित्यं पापसङ्गः सुदुर्मतिः ॥ गार्हस्थ्यधर्ममाश्रित्य मोहितो वर्त्तते सदा ॥

“Always devoted to sinful conduct, keeping company with wrongdoing and of very poor judgment, he—deluded—continued to live while taking refuge in the ‘dharma of household life’ as a mere pretext.”

Verse 7

गार्हस्थ्यं सर्वधर्माणां श्रेष्ठमुक्तं स्वयम्भुवा ॥ यावन्ति जन्तवः सर्वे यथा गोः सर्वतः स्थिताः ॥

The householder way of life (gārhasthya) has been declared by Svayambhū, the Self-born, to be the foremost among all dharmas—just as all creatures, on every side, are sustained by the cow as a source of support.

Verse 8

यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः ॥ एवं गार्हस्थ्यमाश्रित्य सर्वे जीवन्ति जन्तवः ॥

Just as all creatures live by relying upon a mother, so too all creatures live by relying upon the householder way of life (gārhasthya).

Verse 9

ततः स चौर्यं कुर्वाणः पापैः सह नराधमः ॥ स च रात्रौ द्रवन् लोकान् लब्धोऽसौ राजरक्षिभिः ॥

Then that vile man, committing theft in the company of wrongdoers, fled at night among the people; and he was caught by the king’s guards.

Verse 10

अन्धकूपे स पतितो घोररूपोऽवसत्तदा ॥ कदाचिदथ कार्येषु महान्सार्थ उपागतः ॥

He fell into a dark pit and then remained there in a dreadful condition. At some time thereafter, on business matters, a great caravan arrived.

Verse 11

तेषां मध्ये द्विजः कश्चिद्रक्षां कृत्वा वसुन्धरे ॥ रक्षोघ्नेन च मन्त्रेण सर्वं सार्थं च रक्षति ॥

Among them, O Vasundharā, a certain brāhmaṇa performed a protective rite upon the earth; and with a mantra said to destroy rākṣasas, he protected the entire caravan.

Verse 12

तत्रागत्य च रक्षस्तु ब्राह्मणं वाक्यमब्रवीत् ॥ राक्षस उवाच ॥ अहं दास्यामि ते विप्र यत्ते मनसि वर्तते ॥

Then, having come there, the rākṣasa addressed the brāhmaṇa: “O brāhmaṇa, O vipra, I shall grant you whatever abides in your mind—whatever you wish.”

Verse 13

बहुकालेन संप्राप्तं भोजनं च यथेप्सितम् ॥ उत्तिष्ठ विप्र गच्छ त्वमन्यत्र शयनं कुरु ॥

“After a long time, the food you desired has been obtained. Rise, O vipra; go elsewhere and make your resting-place in another spot.”

Verse 14

येनाहं भक्षये सार्थं यावत्तृप्तिर्भवेन्मम ॥ राक्षसस्य वचः श्रुत्वा विप्रो वचनमब्रवीत् ॥

“—so that I may devour the caravan until my hunger is satisfied.” Having heard the rākṣasa’s words, the vipra spoke in reply.

Verse 15

एकः सार्थं प्रयातोऽहं नोत्सृजामि कथंचन ॥ तस्माद्राक्षस गच्छ त्वं सार्थं मम परिग्रहम् ॥

The brāhmaṇa said: “I have set out as one with this caravan; I will not abandon it in any way. Therefore, O rākṣasa, go—take me as your due; the caravan is under my protection.”

Verse 16

निरीक्षितुं न शक्तोऽसि मम मन्त्रबलेन हि ॥ राक्षस उवाच ॥ मम भक्ष्ये हते विप्र दोषस्तव भविष्यति ॥

“You are not able even to look upon me, for I am upheld by the power of my mantra.” The rākṣasa said: “If my prey is slain, O vipra, the fault will fall upon you.”

Verse 17

दयां कुरु त्वं विप्रर्षे भोजनं मम दीयताम् ॥ ततोऽपृच्छदसौ विप्रो राक्षसं दारुणं प्रति ॥

“Show compassion, O sage among the brāhmaṇas; let food be given to me.” Then that brāhmaṇa questioned the fierce rākṣasa.

Verse 18

केन त्वं कर्मदोषेण राक्षसत्वमुपागतः ॥ ततश्च कथयामास कथावृत्तं पुरातनम् ॥

“By what fault of action have you come to the state of being a rākṣasa?” Then he narrated an ancient account of what had occurred.

Verse 19

तस्य दुःखेन संयुक्तो विप्रोऽसौ वाक्यमब्रवीत् ॥ विप्र उवाच ॥ मित्रत्वे वर्तसे रक्षस्तव दास्यामि किं वद ॥

Moved by his sorrow, that brāhmaṇa spoke: “You stand in the relation of friendship, O rākṣasa; I will give you help. Say—what is it that you want?”

Verse 20

आत्मना चोपकारेण प्रियं किं करवाणि ते ॥ राक्षस उवाच ॥ ददासि यदि तद्विप्र यन्मे मनसि वर्तते ॥

“By my own effort and by an act of assistance, what benefit shall I do for you?” The rākṣasa said: “If you will give it, O brāhmaṇa—give what is in my mind.”

Verse 21

मथुरायां च यत्स्नातं कृतं विश्रान्तिसंज्ञके ॥ तच्च स्नानफलं देहि येन मुक्तिं व्रजाम्यहम् ॥

“And the bathing that you performed at Mathurā, at the place known as ‘Viśrānti’—give to me the fruit of that bath, so that I may attain liberation.”

Verse 22

तेन दुःखेन संयुक्तो विप्रो वाक्यमथाब्रवीत् ॥ विप्र उवाच ॥ कथं जानासि रक्षस्त्वं तीर्थं विश्रान्तिसंज्ञकम् ॥

Afflicted by that sorrow, the brāhmaṇa then spoke: “How do you, O rākṣasa, know of the sacred ford called ‘Viśrānti’?”

Verse 23

कथं च संज्ञा तस्याभूत्कथय त्वं हि राक्षस ॥ राक्षस उवाच ॥ पुरी उज्जयिनी नाम्ना तस्यां वासो हि मे सदा ॥

“And how did it receive that name? Tell me, O rākṣasa.” The rākṣasa replied: “There is a city named Ujjayinī; there, indeed, my dwelling was always.”

Verse 24

कस्मिंश्चिदथ कालेन गतोऽहं विष्णुमन्दिरम् ॥ तस्याग्रे तिष्ठते विप्रो वाचको वेदपारगः ॥

At a certain time, I went to a temple of Viṣṇu. Before it stood a brāhmaṇa—an expounder, well-versed in the Vedas.

Verse 25

विश्रान्तितीर्थमाहात्म्यं श्रावयन्स दिने दिने ॥ तस्य श्रवणमात्रेण मम भक्तिर्हृदिस्थिता ॥

Day after day he recited the greatness of Viśrānti-tīrtha. By the mere act of hearing it, devotion arose and settled in my heart.

Verse 26

सा संज्ञा च श्रुता तत्र विश्रान्तेश्च मयाऽनघ ॥ वासुदेवो महाबाहुर्जगत्स्वामी जनार्दनः ॥

There, O blameless one, I also heard that designation—‘Viśrānti.’ For Vāsudeva, the mighty-armed Janārdana, the Lord of the world, is connected with it.

Verse 27

विश्रामं कुरुते तत्र तेन विश्रान्तिसंज्ञिता ॥ राक्षसस्य वचः श्रुत्वा विप्रो वचनमब्रवीत् ॥

He takes repose there; therefore it is called “Viśrānti.” Having heard the rākṣasa’s words, the brāhmaṇa spoke in reply.

Verse 28

पलायमानः स परमन्धकूपेऽपतत्तदा ॥ मृतोऽसौ पतितस्तत्र राक्षसत्वमुपागतः ॥

While fleeing, he then fell into a profoundly dark well. Having died and fallen there, he attained the state of a rākṣasa.

Verse 29

अनाचारादि हेतोश्च राक्षसत्वमुपागतः ॥ आत्मानं कथयामास विप्राग्रे स यथायथम् ॥

And due to causes such as misconduct, he attained the rākṣasa-state. In the brāhmaṇa’s presence, he recounted his own story in due order, as it occurred.

Verse 30

एकस्नानस्य हि फलं तव दत्तं च राक्षस ॥ विप्रे चेति उक्तमात्रे च मोक्षावासमवाप सः ॥

“The fruit of a single ritual bath has been granted to you, O rākṣasa.” At the very utterance of these words by the brāhmaṇa, he attained an abode of liberation.