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Yamunātīrthaprabhāvaḥ (Mathurā-maṇḍalastha-tīrthaphala-kathanaṃ)
Ancient-Geography (Tīrtha-Māhātmya) and Ritual-Manual
Varaha Bhagwan Prithvi se baat karte hue Mathura ki Yamuna ka varnan karte hain. Ek rani Pivari apni purani janam ki kahani batati hain. Woh Yamuna mein dubakar mar gayi thi Kumuda-dvadashi ke din. Us tirth ki shakti se woh Kashi ke raja ki beti banke paida hui. Usko purani janam ki yaad reh gayi. Raja bhi apni mrityu ki baat batata hai Samyamana mein. Dono Mathura jakar Yamuna mein nahan se mukti paate hain. Varaha phir Mathura ke bahut saare tirth batate hain. Wahan nahan, vrat rakhna aur marne se moksh milta hai.
Verse 1
अथ यमुनातीरथप्रभावः ॥ वराह उवाच ॥ एवंविधां च मथुरां दृष्ट्वा तौ मुदमापतुः ॥ एवं तु वसतस्तस्य राज्ञस्तत्र वसुन्धरे ॥
Ab Yamuna ke tirath ki baat aati hai. Varaha ne kaha, Mathura ko aise dekh ke dono khush ho gaye. Raja wahan rehta tha. Dharti, yeh uska hissa hai.
Verse 2
पप्रच्छ च तदा भार्या यद्गुह्यं पूर्वभाषितम् ॥ पुरस्थेन तदा राज्ञा वक्ष्यामि मथुरां प्रति
Rani ne poocha jo baat pehle chhupi thi woh kya hai. Raja unke saamne khada tha. Unhone kaha, Mathura ki taraf jaate waqt main tumhe bataunga.
Verse 3
॥ तन्मे वद महाराज यद्गोप्यं पूर्वभाषितम् ॥ राजाप्युवाच तां राज्ञीं त्वयाप्युक्तं पुरा मम
Rani ne kaha, Maharaj, mujhe woh baat batao jo pehle chhupi thi. Raja ne rani se jawab diya, tumne bhi mujhe pehle ek chhupi baat batayi thi.
Verse 4
तद्वदस्व स्वकं गुह्यं पश्चाद्वक्ष्याम्यहं तव ॥ इत्युक्त्वा पीवरी ज्ञात्वा प्रहस्य तु गुणालयाः
Raja ne kaha, pehle tum apni chhupi baat batao, phir main apni bataunga. Pivari ne samajh liya aur muskurayi.
Verse 5
प्रोवाच चैव राजानं मनसः प्रीतिकारणम् ॥ अहं तु पीवरी नाम गङ्गातीरनिवासिनी
Usne raja ko aise bola ki unka mann khush ho gaya. Main Pivari hoon aur Ganga ke kinare rehti hoon.
Verse 6
आगतेमां पुरीं द्रष्टुं कुमुदस्य तु द्वादशीम् ॥ नावमारुह्य यान्तीह पतिता यमुनाजले
Main is shehar ko dekhne aayi thi Kumuda ki dvadashi ko. Main naav mein baithi thi, aate waqt Yamuna ke paani mein gir gayi.
Verse 7
सद्यः प्राणैर्वियुक्ता च तत्तीर्थस्य प्रभावतः ॥ काशीराजपतेः कन्या यातास्मि वसुधाधिप
Main turant mar gayi thi. Lekin us tirth ki taakat se main zinda ho gayi. Main Kashi ke raja ki beti ban gayi. Yeh sab duniya ke malik ki kripa thi.
Verse 8
त्वया विवाहिता राजन्न च मां विजहात्स्मृतिः ॥ एतत्तीर्थप्रभावेन धर्मयुक्ता तथानघ
Raja, tumne mujhse shaadi ki. Meri yaad bhi nahi gayi. Is tirth ki wajah se main dharam ke saath rahi. Main kisi bhi buraai se door thi.
Verse 9
धारापतनके तीर्थे त्यक्त्वा जीवितमात्मनः ॥ एतच्छ्रुत्वा ततो राजा कथां प्राग्जन्मसम्भवाम्
Dharapatanak naam ka tirth hai. Wahan maine apni jaan de di. Yeh sun ke raja ne sochne laga. Usne apne pehle janam ki baat yaad ki.
Verse 10
मां पश्यन्तौ नियमातस्तत्रैव निधनं गतौ ॥ मृतौ सर्वपरित्यक्तौ गतौ मम सलोकताम्
Woh dono mujhe dekh rahe the. Ek niyam ke hisaab se wahi unki maut ho gayi. Mar ke woh sab chhod gaye. Phir woh mere paas aa gaye.
Verse 11
एतत्ते कथितं देवि आश्चर्यं यदभून्महत् ॥ त्यक्त्वा चात्मतनुं तीर्थे धारापतनसंज्ञके
Devi, maine tumhe yeh kahani sunayi. Bahut bada chamatkar hua tha. Dharapatanak tirth mein maine apna sharir chhod diya tha.
Verse 12
नाकलोकमवाप्नोति त्यक्तपापो न संशयः ॥ यमुनेश्वरमासाद्य त्यक्त्वा जीवितमात्मनः ॥
Jab insaan apne paap chhod deta hai, woh swarg pahunch jaata hai. Isme koi shak nahi hai. Yamuneshwar pahunch ke jab woh apni jaan de deta hai, woh wahi sthaan paata hai.
Verse 13
विष्णुलोकमवाप्नोति दिव्यमूर्तिश्चतुर्भुजः ॥ धारापतनके स्नात्वा नाकलोके स मोदते ॥
Woh Vishnu ke duniya mein jaata hai. Uski nayi roop milta hai, chaar haath wali. Dharapatanak mein naak ke baad woh swarg mein khush rehta hai.
Verse 14
अथात्र मुञ्चते प्राणान्मम लोकं स गच्छति ॥ अतः परं नागतीर्थं तीर्थानामुत्तमोत्तमम् ॥
Phir agar koi yahan apni jaan chhod deta hai, woh mere duniya mein chala jaata hai. Iske aage Nagatirth hai, jo sab teerthon mein sabse bada hai.
Verse 15
यत्र स्नात्वा दिवं यान्ति ये मृतास्तेऽपुनर्भवाः ॥ घण्टाभरणकं तीर्थं सर्वपापप्रमोचनम् ॥
Jahan naak karne ke baad marne wale swarg jaate hain. Woh wapas janam nahi lete. Ghantabharanak naam ka teerth hai jo sab paap saaf kar deta hai.
Verse 16
यस्मिन् स्नातो नरो याति सूर्यलोकं न संशयः ॥ अथात्र मुञ्चते प्राणान्मम लोकं स गच्छति ॥
Wahan naak karne wala insaan Surya ke duniya mein jaata hai, isme koi shak nahi. Aur agar woh yahan apni jaan chhod de, toh woh mere paas aata hai.
Verse 17
पुनरन्यत् प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥ तीर्थानामुत्तमं तीर्थं ब्रह्मलोकेषु विश्रुतम् ॥
Ab main ek aur baat batata hoon, dhyan se sun. Yeh sab teerthon mein sabse bada teerth hai. Brahma ki duniya mein bhi iski kafi badai hai.
Verse 18
तत्र स्नात्वा च पीत्वा च नियतो नियताशनः ॥ ब्रह्मणा समनुज्ञातो मम लोकं स गच्छति ॥
Wahan jaake naha lo aur wo paani piyo. Khana-peena sambhal ke rakho. Brahma tumhe ijaazat denge. Phir tum mere paas aa jaoge.
Verse 19
तत्राभिषेकं कुर्वीत स्वकर्मपरिनिष्ठितः ॥ मोदते सोमलोके तु एवमेव न संशयः ॥
Wahan jaake puja karo, apna kaam poora karke. Som lok mein tum khush rahoge. Isme koi shak nahi.
Verse 20
अथात्र मुञ्चते प्राणान्मम लोकं स गच्छति ॥ सरस्वत्याश्च पतनं सर्वपापहरं शुभम् ॥
Agar wahan jaan chhod di, to mere paas aa jaoge. Saraswati nadi jahan girti hai, wahan se saare paap mit jaate hain. Woh jagah bahut achhi hai.
Verse 21
तत्र स्नातो नरो देवि अवर्णोऽपि यतिर्भवेत् ॥ पुनरन्यत्प्रवक्ष्यामि माथुरे मम मण्डले ॥
Wahan naha ke koi bhi insaan sanyasi ban sakta hai, chaahe kisi bhi jaat ka ho. Ab main Mathura ke baare mein ek aur baat batata hoon, wahan mera khaas sthan hai.
Verse 22
यस्तत्र कुरुते स्नानं त्रिरात्रोपोषितो नरः॥ स्नानमात्रेण मनुजो मुच्यते ब्रह्महत्यया॥
Jo aadmi wahan jaata hai aur teen raat ka vrat rakh ke nahaata hai, woh sirf nahane se brahma hatya ke paap se chhut jaata hai.
Verse 23
अथात्र मुंचते प्राणान्मम लोकं स गच्छति॥ दशाश्वमेधमृषिभिः पूजितं सर्वदा मुदा॥
Phir jab uski jaan nikalti hai wahan, woh mere paas aata hai. Yeh jagah rishiyon ki puja paati hai. Iski punya das Ashwamedh yagya ke barabar hai aur log hamesha khush ho ke iski puja karte hain.
Verse 24
तत्र ये स्नान्ति नियतास्तेषां स्वर्गो न दुर्लभः॥ मथुरापश्चिमे पार्श्वे सततं त्वृषिपूजितम्॥
Jo log niyat se wahan nahaate hain, unke liye swarg paana aasan hai. Yeh jagah Mathura ke paschim side mein hai aur rishi hamesha iski puja karte hain.
Verse 25
ब्रह्मणा सृष्टिकाले तु मनसा निर्मितं पुरा॥ मानसં नाम तीर्थं तु ऋषिभिः पूजितं पुरा॥
Jab Brahma ne duniya banayi thi, usne apne mann se is jagah ko banaya tha. Iska naam Manas Tirthr hai aur rishiyon ne iski puja ki thi.
Verse 26
तत्र स्नात्वा दिवं यान्ति ये मृतास्तेऽपुनर्भवाः॥ तीर्थं तु विघ्नराजस्य पुण्यं पापहरं शुभम्॥
Wahan nahane ke baad jo log mar jaate hain, woh swarg jaate hain. Phir unko wapas janam nahi lena padta. Vighnaraj ka yeh tirth bahut punya hai, yeh paap door karta hai aur bhala karta hai.
Verse 27
यत्र स्नातान्मनुष्यांश्च विघ्नराजो न पीडयेत्॥ अष्टम्यां च चतुर्दश्यां चतुर्थ्यां तु विशेषतः॥
Jahan log nahaate hain, wahan Vighnaraja kisi ko takleef nahi deta. Aathvin tarikh mein, chaudahvin mein, aur khaas kar ke chauthi mein yeh baat pakki hai.
Verse 28
अविघ्नं कुरुते तस्य सततं पार्वतीसुतः॥ तत्राथ मुंचते प्राणान्मम लोकं स गच्छति॥
Parvati ka beta us aadmi ko hamesha rasta saaf rakhta hai. Phir jab uska waqt aata hai, wahan hi jaan chhod deta hai aur mere paas aata hai.
Verse 29
ततः परे कोटितीर्थे पवित्रं परमं स्मृतम्॥ तत्र वै स्नानमात्रेण गवां कोटिफलं लभेत्॥
Aage Kotitirth hai. Yeh bahut saaf karne wala jagah maana jaata hai. Wahan bas nahaane se itna punya milta hai jaise koi crore gaay daan kar de.
Verse 30
तथात्र मुंचते प्राणान् लोभमोहविवर्जितः॥ सोमलोकमतिग्रम्य मम लोकं च गच्छति॥
Wahan bhi jo insaan jaan chhodega, uska bhi yeh hi haal hoga. Jo lalach aur bhrm se door ho, woh Som lok se bhi aage badh ke mere paas pahunchega.
Verse 31
अतः परं शिवक्षेत्रमर्धक्रोशं तु दुष्करम्॥ तत्र स्थितो हरो देवो मथुरां रक्षते सदा॥
Iske baad Shiv kshetra aata hai. Yeh aadha kos lamba hai aur wahan jaana aasan nahi hai. Wahan Bhagwan Shiv rehte hain aur Mathura ki hamesha raksha karte hain.
Verse 32
तत्र स्नात्वा च पीत्वा च माठुरं लभते फलम् ॥ अथात्र मुञ्चते प्राणान् मम लोकं स गच्छति ॥
Wahan naha ke paani piyo. Mathura ka phal milta hai. Agar wahan jaan de do, toh mera lok milta hai.
Verse 33
स्वां चाप्यकथयत्तस्यै यथा संयमने मृतः ॥ एवं तौ मथुरां प्राप्य स्नात्वा यामुनतीर्थके ॥
Usne use bataya ki kaise mara. Yama ke paas gaya tha. Phir dono Mathura pahunche. Yamuna mein naha ke aage badhe.
Verse 34
सोमतीर्थे तु वसुधे पवित्रे यमुनाम्भसि ॥ यत्र पश्यति मां सोमो द्वापरे युगसंस्थिते ॥
Somatirtha mein Yamuna ka paani bilkul saaf hai. Wahan Soma mujhe dekhta hai. Jab Dwapar yug chal raha hota hai.
Verse 35
तस्मिंस्तीर्थवरे स्नातं न पीडयति विघ्नराट् ॥ विद्यारम्भेषु सर्वेषु यज्ञदानक्रियासु च ॥
Us tirth mein naha ke koi bhi vighn ke dosh mein nahi aata. Padhai shuru karo, yagya karo, daan karo. Kuch bhi karo, rukawat nahi aati.
Varāha, in dialogue with Pṛthivī (Vasundharā), introduces Mathurā as a ritually regulated sacred landscape whose primary axis is the Yamunā and its tīrtha-network, framing riverine contact (snāna, niyama, and prāṇa-tyāga) as a reliable soteriological technology.
A nested royal exemplum establishes tīrtha-prabhāva: Queen Pīvarī narrates a previous-life journey during Kumuda-dvādaśī, an accidental fall/death in the Yamunā, and the consequent rebirth as the daughter of a Kāśīrāja—retaining memory by the dharmic force of the site; the king then reveals his own death at Saṃyamana, and the couple proceed toward Mathurā to activate the tīrtha’s promised results.
Upon reaching Mathurā, the pair bathe at the Yamunā-bank and attain the narrator’s realm (salokatā), demonstrating that even unintended contact/death at the river can be transmuted into liberation when the place is a true tīrtha; Varāha then shifts into a catalogic mode, enumerating Mathurā-area tīrthas and their specific observances (tithi-based vows, trirātra fasting, death-at-site tropes) as repeatable means to pāpa-kṣaya and apunarbhava.
A generalized phala is implied through the māhātmya-catalog: bathing/fasting at the named Mathurā–Yamunā tīrthas grants sin-destruction (including brahmahatyā-remission claims), removal of obstacles, and post-mortem ascent/non-return; no distinct standalone phala-verse is specified in the provided summary.
Mathurā; Yamunā (Yamunāmbhas, Yamunātīra); Dhārāpatanaka-tīrtha; Yamuneśvara; Nāga-tīrtha; Ghaṇṭābharaṇaka-tīrtha; Somatīrtha (in Yamunā waters); Sarasvatī-patana; Mānasatīrtha (west of Mathurā); Vighnarāja-tīrtha; Koṭitīrtha; Śiva-kṣetra (arddhakrośa area); Saṃyamana (as a death-location in the embedded narrative); Kāśī (via Kāśīrāja).
The chapter’s internal logic presents regulated engagement with sacred landscapes—especially riverine tīrthas—as a form of ethical discipline (niyama) that yields purification (pāpa-kṣaya) and post-mortem ascent (salokatā/apunarbhava). It implies that correct conduct toward the Earth’s hydrology (Yamunā and associated sites) is socially stabilizing and spiritually consequential, using exempla (the queen’s memory-bearing rebirth and the couple’s attainment after bathing) to motivate adherence.
A key marker is Kumuda-dvādaśī (a twelfth lunar day named in the narrative) associated with travel and the fatal fall into the Yamunā. The text also highlights specific tithis for Vighnarāja-tīrtha observance: aṣṭamī, caturdaśī, and especially caturthī. Additionally, it prescribes trirātra-upoṣita (three-night fasting) linked to efficacious bathing that is said to remove even brahmahatyā.
Within the Varāha–Pṛthivī frame, the chapter sacralizes a network of water-sites (Yamunā, patanas, and named tīrthas), effectively treating the riverine environment as a moral-ritual infrastructure. By tying human outcomes to disciplined interaction with these waters (snāna, restraint, site-specific rules), the narrative encourages protective attention to Earth’s hydroscape—an indirect ecological ethic where preservation of tīrthas sustains communal practice and cosmological order.
The embedded story references a Kāśīrāja (king of Kāśī) as the queen’s father in a later birth, and it presents royal actors (rājā, rājñī) as exemplars of tīrtha-based merit. It also invokes Brahmā in relation to Mānasatīrtha (said to be manasā nirmita at creation) and Vighnarāja (Gaṇeśa, Pārvatī-suta) as a site-deity ensuring avighna in vidyārambha and ritual acts; ṛṣis are mentioned as perpetual worshippers of certain tīrthas.
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