Adhyaya 169: The Greatness of Mathurā: The Ardhacandra Sacred Bathing Rite and the Procedure for the Yajñopavīta Observance

Verse 1

श्रीवराह उवाच ॥ मथुरायाः परं क्षेत्रं त्रैलोक्ये न च विद्यते ॥ तस्यां वसाम्यहं देवि मथुरायां च सर्वदा ॥

Śrī Varāha said: “In the three worlds there is no sacred kṣetra superior to Mathurā. There, O Goddess, I dwell—indeed, in Mathurā I abide always.”

Verse 2

सर्वेषामेव तीर्थानां मथुरा च परं महत् ॥ कृष्णेन क्रीडितं तत्र तच्छुद्धं हि पदे पदे ॥

“Among all tīrthas, Mathurā is exceedingly great. There Kṛṣṇa sported; therefore it is regarded as pure at every step.”

Verse 3

चक्रस्थितं हि तत्सर्वं कृष्णस्यैव पदेन तु ॥ तत्र मध्यं तु तत्स्थानमर्द्धचन्द्रे प्रतिष्ठितम् ॥

“All of that sacred domain is indeed arranged like a ‘wheel’, marked by the very footprint of Kṛṣṇa. And within it, the central spot—its locus—is established in the ‘half-moon’ formation.”

Verse 4

तत्रैव वासिनो लोका मुक्तिं यान्ति न संशयः ॥ कृष्णस्य दक्षिणा कोटिरुत्तरा कोटिमध्यतः ॥

“Those who dwell there itself attain liberation (mokṣa)—there is no doubt. This sacred domain is described in terms of Kṛṣṇa’s southern ‘edge’ and northern ‘edge’, with a middle between the edges.”

Verse 5

तस्माद्धि मरणं चात्र द्वे कोटी सर्वकर्मसु ॥ अर्द्धचन्द्रे तु यः स्नानं करोति नियताशनः ॥

“Therefore, even dying here is said to yield a twofold measure of merit across all rites. And he who bathes in the ‘half-moon’ area, maintaining regulated food discipline…”

Verse 6

तेन वै चाक्षया लोकाः प्राप्ताश्चैव न संशयः ॥ दक्षिणस्यां समारभ्य उत्तरस्यां समापयेत् ॥ यज्ञोपवीतमात्रेण त्रायन्ते च कुलं बहु ॥

By that practice, imperishable worlds are attained—without doubt. Beginning at the southern side, one should conclude at the northern side. By the mere measure of the sacred thread (yajñopavīta), many in one’s lineage are said to be protected and delivered.

Verse 7

पृथिव्युवाच ॥ यज्ञोपवीत मात्राया विधानं कीदृशं प्रभो ॥

Pṛthivī said: “O Lord, what is the prescribed procedure (vidhāna) for the so-called ‘mere measure’ of the sacred thread (yajñopavīta-mātra)?”

Verse 8

तयोर्मध्ये स्थितो देव आकारात्सोमचक्रता ॥ तौ देवौ क्षेत्रफलदौ स्नानदानादिकर्मणि ॥

Between those two points stands the deity, in the form of the “Soma-wheel.” Those two deities bestow the fruits of the sacred region in acts such as bathing, gifting, and related rites.

Verse 9

यथामानं हि कर्तव्यं तत्सर्वं वक्तुमर्हसि ॥ श्रीवराह उवाच ॥ यज्ञोपवीतस्य विधिं शृणुष्व वरवर्णिनि ॥

“According to the proper measure, you should explain in full all that must be done.” Śrī Varāha said: “Listen, O fair-complexioned lady, to the procedure of the sacred thread (yajñopavīta).”

Verse 10

मनुजा येन विधिना मुक्तिं यान्ति न संशयः ॥ अनेन विधिना चैव उत्तरस्यां समापयेत् ॥ गृहान्निःसृत्य मौनेन यावत्स्नानं समाचरेत् ॥

By the procedure through which people attain liberation—without doubt—by this very procedure one should conclude at the northern point. Having left one’s house, one should proceed in silence until one completes the bathing observance.

Verse 11

पूजां कृष्णस्य कृत्वा वै ततो ब्रूयाद्वसुन्धरे ॥ स्नाने समाप्ते विधिवद्देवदेवस्य चैव हि ॥

Having performed worship of Kṛṣṇa, one should then address you, O Vasundharā. And when the bathing rite is duly completed, one should likewise proceed according to rule for the God of gods.

Verse 12

कृष्णस्य कृत्वा तु मखं स्नानादीनि यथाक्रमम् ॥ गां वै पयस्विनीं दत्त्वा हिरण्यं वसु चैव हि ॥

And having performed the sacrificial rite for Kṛṣṇa, and the bathing and related acts in due order, one should give a milk-yielding cow, and also gold and wealth, indeed.

Verse 13

ब्राह्मणान्भोजयेत्पश्चाद्विधिरेष उदाहृतः ॥ तथा शयनमुद्दिश्य एवमेवं तु कारयेत् ॥

Afterwards, one should feed the brāhmaṇas—this is the procedure that has been stated. Likewise, with reference to the rite connected with ‘resting/lying down’, one should have it carried out in just this manner.

Verse 14

न तस्य पुनरावृत्तिर्मम लोके महीयते ॥ अर्द्धचन्द्रे मृता देवि मम लोकं व्रजन्ति ते ॥

For that person there is no return; in my world he is honored. Those who die at Ardhacandra, O Goddess, go to my realm.

Verse 15

अन्यत्र तु मृता ये च अर्धचन्द्रकृतक्रियाः ॥ तेऽपि स्वर्गं गमिष्यन्ति दाहादिकरणैर्युताः ॥

But those who die elsewhere, and for whom the Ardhacandra rites have been performed—they too will go to heaven, provided they are accompanied by the acts beginning with cremation and related procedures.

Verse 16

यावदस्थीन्यर्द्धचन्द्रं यस्य तिष्ठन्ति देहिनः ॥ तावत्सुपुण्यकर्त्ता च स्वर्गलोके महीयते ॥

As long as a person’s bones remain at Ardhacandra, for that same duration he is honored in the heavenly world as a doer of great merit.

Verse 17

अर्द्धचन्द्रे विशेषोऽस्ति तीर्थे विश्रान्तिसंज्ञके ॥ दाहादिकरणे तत्र गर्दभोऽपि चतुर्भुजः ॥

At Ardhacandra there is a special distinction—at the sacred ford known as ‘Viśrānti’. In the performance of the cremation and related rites there, even a donkey is (said to become) four-armed.

Verse 18

गर्त्तेश्वरोऽथ भूतेशो द्वे कोटी तु वसुन्धरे ॥ मध्ये सदैव तिष्ठामि न त्यजामि कदाचन ॥

As ‘Gartteśvara’ and as ‘Bhūteśa’—(there are) two koṭis, O Vasundharā. In the midst of them I always remain; I do not abandon (this place) at any time.

Verse 19

शृणु देवि यथावृत्तं गरुडस्य महात्मनः ॥ मथुरामागतो योऽसौ कृष्णदर्शनकाङ्क्षया ॥ मथुरायां स्थितं देवं भिन्नरूपं न पश्यति ॥

Listen, O Goddess, to what occurred concerning the great-souled Garuḍa: he came to Mathurā out of a longing to see Kṛṣṇa. Yet, though the deity was present in Mathurā, he did not perceive (him), for (the deity was) in a different form.

Verse 20

तदा गतोऽसौ वसुधे देवस्याग्रे विहङ्गमः ॥ कृष्णस्य दर्शनार्थाय दिव्यं स्तोत्रमुदीरयन् ॥

Then, O Earth, that bird (Garuḍa) went before the deity; and, for the sake of beholding Kṛṣṇa, he recited a divine hymn.

Verse 21

गरुड उवाच ॥ विश्वरूप जयादित्य जय विष्णो जयाच्युत ॥ जय केशव ईशान जय कृष्ण नमोऽस्तु ते ॥

Garuḍa said: “Victory to You, O Universal Form; victory, O Sun-like Conqueror; victory, O Viṣṇu; victory, O Acyuta. Victory, O Keśava; O Īśāna, victory; victory, O Kṛṣṇa—homage be to You.”

Verse 22

जय मूर्त जयाचिन्त्य जय लोकविभूषण ॥ इत्येवं संस्तुतो देवो गरुडेन महात्मना ॥

“Victory to You, O Embodied One; victory, O Inconceivable One; victory, O Ornament of the worlds.” Thus, in this manner, was the deity praised by the great-souled Garuḍa.

Verse 23

गरुडस्य पुरस्तत्र स्थितो देवः शरीरवान् ॥ सान्त्वयामास गरुडं प्रीतिपूर्वमुवाच ह ॥

There, before Garuḍa, the deity stood in embodied form; he comforted Garuḍa and, with affection, spoke as follows.

Verse 24

किं कुर्यात् स्तोत्रमेतन्मे किं वा तव चिकीर्षितम् ॥ मथुरागमकृत्ये ते सर्वं ब्रूहि ममाग्रतः ॥

“What is the purpose of this hymn to Me? Or what is it that you intend to do? Concerning your undertaking of coming to Mathurā—tell Me everything in My presence.”

Verse 25

गरुड उवाच ॥ मथुरामागतश्चाहं तव दर्शनकाङ्क्षया ॥ आगते तु मया देव न दृष्टं तव रूपकम् ॥

Garuḍa said: “I have come to Mathurā, desiring Your vision. Yet, though I have arrived, O Deva, I have not seen Your form.”

Verse 26

माथुरैरेव लोकैस्तु समं दृष्टं हि रूपकम् ॥ एकीभूतमहं सर्वं दृष्ट्वा मां मोह आविशत् ॥

Rather, that very same form was seen equally by the people of Mathurā. Seeing everything as though merged into one, delusion entered me.

Verse 27

तस्मात् स्तुतिस्तु देवेश कृतानुग्रहकाम्यया ॥ गरुडस्य वचः श्रुत्वा प्रहस्य मधुसूदनः ॥

Therefore, O Lord of the gods, this praise was offered with the wish to obtain your favor. Hearing Garuḍa’s words, Madhusūdana smiled.

Verse 28

ये पापास्ते न पश्यन्ति मद्रूपा माथुरा द्विजाः ॥ एवमुक्त्वा ततः कृष्णस्तत्रैवान्तरधीयत ॥

Those who are morally fallen do not see my form, O Brāhmaṇas of Mathurā. Having spoken thus, Kṛṣṇa then disappeared right there.

Verse 29

गरुडोऽपि ततः स्थानाद्गतो देवि यथासुखम् ॥ एतत्ते कथितं देवि माथुराणां तु रूपकम् ॥

Then Garuḍa too departed from that place, O Devī, as he pleased. This, O Devī, is what has been related to you regarding the ‘form/appearance’ associated with the people of Mathurā.

Verse 30

येषां पूजितमात्रेण तुष्टोऽहं चैव सर्वदा ॥ मथुरायां मृता ये च मुक्तिं यान्ति न चान्यथा ॥

For those by whose mere act of worship I am always pleased; and those who die in Mathurā—such persons attain liberation, and not otherwise.

Verse 31

अपि कीटः पतङ्गो वा तिर्यग्योनिगतोऽपि वा ॥ चतुर्भुजास्तु ते सर्वे भवन्तीति विनिश्चितम् ॥

Even if one is a worm or an insect, or even if one has entered an animal birth, it is determined with certainty that all such beings become four-armed.

Verse 32

यः पश्येत्पद्मनाभं तु द्वादश्यामाश्विनस्य तु ॥ एकदेहधरौ देवौ शिवकेशवरूपिणौ ॥

Whoever beholds Padmanābha on the twelfth lunar day of Āśvina—those two deities, Śiva and Keśava, abiding in a single body and form.

Verse 33

एकादश्यां चोपवासी कृतशौचः समाहितः ॥ कालिन्द्यां तु नरः स्नातो मुच्यते योनिसङ्कटात् ॥

Fasting on the eleventh lunar day, purified and composed—when a person bathes in the Kālin̄dī, one is released from the distress of constrained births.

Verse 34

चैत्रस्य शुक्लद्वादश्यामुपोष्य स्नानमाचरेत् ॥ चिन्ताविष्णुं समभ्यर्च्य कृत्वा वै जागरं निशि ॥

On the bright twelfth lunar day of Caitra, having fasted, one should perform bathing; having duly worshipped Cintāviṣṇu, one should indeed keep a night-vigil.

Verse 35

यः करोति स मुच्येत नात्र कार्या विचारणा ॥ एकानंशां ततो देवीं यशोदां देवकीं तथा ॥

Whoever performs it is freed—here no deliberation is necessary. Then one should honor and recall the goddess Ekānaṃśā, and likewise Yaśodā and Devakī.

Verse 36

महाविद्येश्वरीं देवी मुच्यते ब्रह्महत्यया ॥ या धारा धर्मराजस्य मथुरायाश्च पश्चिमे ॥

By honoring and approaching the goddess Mahāvidyeśvarī, one is released from brahmahatyā—the grievous sin of killing a brāhmaṇa. There is a stream connected with Dharmarāja, to the west of Mathurā.

Verse 37

विश्रान्तिसंज्ञकं दृष्ट्वा दीर्घविष्णुं च केशवम् ॥ सर्वेषां दर्शनं पुण्यं पूजनात्तु फलं भवेत् ॥

Having seen the place called Viśrānti, and the forms Dīrghaviṣṇu and Keśava: for all, mere darśana (sacred seeing) is meritorious, yet the full fruit arises from worship.

Verse 38

इति जपविधिहोमध्यानकाले स सम्यक्सततमभिसमीक्ष्य ब्रह्मणा यत्प्रयुक्तम् ॥ सकलगुणगणानामास्पदं ब्रह्मसंज्ञं जननमरणहीनं विष्णुमेवाभियाति ॥

Thus, at the time of japa, homa, and meditation, by continually contemplating in the proper manner what is enjoined by Brahmā, one attains Viṣṇu alone—He who is free from birth and death, the abode of all aggregates of qualities, and designated as “Brahman.”

Verse 39

दक्षिणस्यां समारभ्य उत्तरस्यां समापयेत् ॥ यज्ञोपवीतस्य विधिरेष एव प्रकीर्तितः ॥

Beginning on the right side and concluding on the left side—this indeed is the proclaimed procedure for the yajñopavīta, the sacred thread.

Verse 40

माथुराणां च यद्रूपं तद्रूपं मे वसुन्धरे ॥ माथुरेण तु तृप्तेन तृप्तोऽहं नात्र संशयः ॥

Whatever the character and form of the people of Mathurā may be, that is my own, O Vasundharā. Indeed, when one from Mathurā is satisfied, I am satisfied—of this there is no doubt.

Verse 41

उवाच श्लक्ष्णया वाचा गरुडं प्रति भाविनि ॥ श्रीकृष्ण उवाच ॥ मथुराणां च यद्रूपं तद्रूपं मे विहङ्गम

She spoke to Garuḍa in a gentle voice. Śrī Kṛṣṇa said: “O bird, the form that belongs to the people of Mathurā—such indeed is My form.”

Verse 42

स्नानं करोति तस्यां तु ग्रहदाशैर्न लिप्यते ॥ यं यं देवमभिध्यायेद्भक्तियुक्तेन चेतसा

When one bathes there, one is not tainted by the afflictions ascribed to planetary forces. Whatever deity one contemplates with a mind joined to devotion—