Opening the text

Mathurā-kṣetrapāla-darśana-phalaṃ tathā Mathurā-māhātmya-tīrtha-saṅkhyā
Ancient-Geography (Tīrtha-Māhātmya) and Ritual-Efficacy Discourse
Prithvi ne poocha ki Mathura ka rakshak kaun hai aur use dekhne se kya punya milta hai. Varaha ne bataya ki uska naam Bhootpati hai, jo Hara ya Rudra ke roop mein hain. Bas unhe dekhne se bhi insaan ke paap mit jaate hain aur dharam ka phal milta hai. Pehle Hara ne hazar saal tak tapasya ki aur Mathura mein rehne ka vardan maanga. Isliye unhe kshetrapala bana diya gaya jo Mathura ke fayde asaan bana deta hai. Mathura aisa sthan hai jahan aate hi samsara ka bandhan kat jaata hai. Varaha ne Mathura ki seema batayi aur wahan ke bahut saare teertho ka bhi varnan kiya.
Verse 1
धरण्युवाच ॥ मथुरां रक्षते कोऽसौ क्षेत्रपालो व्यवस्थितः ॥ तेन दृष्टेन यत्पुण्यं कथयस्वाखिलं प्रभो ॥
Dharani ne poocha, Prabhu, Mathura ki raksha kaun karta hai? Woh kshetrapal hai. Usse dekhne se kya punya milta hai, woh sab batao.
Verse 2
श्रीवराह उवाच ॥ दृष्ट्वा भूतपतिं देवं वरदं पापनाशनम् ॥ तस्य दर्शनमात्रेण मथुरायां फलं भवेत् ॥
Varaha bhagwan bole. Bhagwan ko dekho, woh sabka malik hai. Woh vardaan deta hai aur paap mitata hai. Mathura mein bas usko dekhne se hi phal milta hai.
Verse 3
पुरा वर्षसहस्रं तु तपस्तप्तं सुदारुणम् ॥ पूर्णे वर्षसहस्रे तु मया सन्तोषितो हरः ॥
Bahut pehle maine hazaar saal tak tapasya ki. Woh bahut kathin tha. Jab hazaar saal poora hue, Shiv bhagwan khush ho gaye.
Verse 4
वरं वरय भद्रं ते यस्ते मनसि वर्तते ॥ ईश्वर उवाच ॥ सर्वगस्त्वं हि देवेश मया ज्ञातं सुनिश्चितम् ॥
Shiv bhagwan ne kaha, jo mann mein hai woh maang lo. Tumhare liye bhalai ho. Phir Shiv ne kaha, tum sab jagah ho, yeh mujhe pata hai.
Verse 5
मथुरायां च देव त्वं क्षेत्रपालो भविष्यसि ॥ त्वयि दृष्टे महादेव मम क्षेत्रफलं भवेत् ॥
Mathura mein tum kshetra-paal banoge. Jab koi tumhe dekhega Mahadev, usko yeh jagah ka poora phal milega.
Verse 6
अन्यथा नाप्नुयात् सिद्धिमेवं एतन्न संशयः ॥ येन यद्यादृशं पुण्यं कृतं तीर्थे प्रयत्नतः ॥
Nahi toh siddhi nahi milegi, isme koi shak nahi. Tirth mein jo bhi mehnat se punya kiya hai, uska phal milega.
Verse 7
भजते मनुजः सिद्धिमात्मभावेन तादृशीम् ॥ मम क्षेत्रप्रवेशे च भूमिः संसारनाशिनी ॥
Insaan andar se sachcha ho toh usko siddhi mil jaati hai. Jab woh mera kshetra enter karta hai, toh zameen hi uske janam-maran ka bandhan tod deti hai.
Verse 8
मथुरायां च मे स्थानं सदा देव प्रदीयताम् ॥ देवदेव वचः श्रुत्वा हरिर्वचनमब्रवीत् ॥
Devi ne kaha, Mathura mein mera ek sthan bana do. Bhagwan ke baat sun ke Hari ne jawab diya.
Verse 9
इन्द्रस्यैव पुरी रम्या यथा नाकेऽमरावती ॥ जम्बूद्वीपे तथोत्कृष्टा मथुरा मम वल्लभा ॥
Jaise swarg mein Indra ki Amaravati shehar hai, waise hi Jambudweep mein Mathura sabse bada hai. Yeh shehar mujhe bahut pyaara hai.
Verse 10
न मया कथितं देवि ब्रह्मणश्च महात्मनः ॥ रुद्रस्य न मया पूर्वं कथितं च वसुन्धरे ॥
Devi, maine yeh baat Brahma ko nahi batayi. Na hi maine Rudra ko pehle kabhi batayi thi.
Verse 11
मया सुगोपितं पूर्वं गुह्याद्गुह्यतरं परम् ॥ अत्र क्षेत्रे पुरी रम्या सर्वरत्नविभूषिता ॥
Maine yeh baat pehle chupa ke rakhi thi, bahut gupt hai. Is kshetra mein ek shehar hai jo ratno se sajaa hai.
Verse 12
तस्यां तिष्ठन्ति तीर्थानि तानि वक्ष्यामि तच्छृणु ॥ षष्टिकोटिसहस्राणि षष्टिकोटिशतानि च ॥
Us jagah pe bahut saare teerth hain. Main ab tumhe unke baare mein bataunga, suno. Unki ginti itni zyada hai, sau-sau crore ke hisaab se.
Verse 13
तीर्थसंख्या च वसुधे मथुरायां मयोदिता ॥ गोवर्द्धनं तथाक्रूरं द्वे कोटी दक्षिणोत्तरे ॥
Dharti, maine tumhe Mathura ke teerth ginwa diye. Govardhan aur Akrur, dono jagah, dakshin aur uttar mein, do-do crore teerth hain.
Verse 14
प्रस्कन्दनं च भाण्डीरं कुरुक्षेत्रसमानि षट् ॥ पुण्यात्पुण्यतरं श्रेष्ठमेतद्विश्रान्तिसंज्ञकम् ॥
Praskandan aur Bhandir, yeh chh jagah Kurukshetra jaisi hain. Inme se ek Vishranti naam ka teerth sabse bada hai. Yeh itna punya hai ki sabse upar hai.
Verse 15
असिकुण्डं सवैकुण्ठं कोटितीर्थोत्तमं स्मृतम् ॥ अविमुक्तं सोमतीर्थं यमनं तिन्दुकं ततः ॥
Asikund, Savaikunth, aur Kotiteerth, yeh sab bade hain. Phir Avimukt, Somateerth, Yaman, aur Tinduk, yeh bhi hain.
Verse 16
चक्रतीर्थं तथाक्रूरं द्वादशादित्यसंज्ञितम् ॥ एतत्पुण्यं पवित्रं च महापातकनाशनम् ॥
Chakrateerth aur Akrur, isko Dwadashaditya kehte hain. Yeh jagah bahut punya karti hai aur saaf karti hai. Bade-bade paap mita deti hai.
Verse 17
कुरुक्षेत्राच्छतगुणं मथुरायां न संशयः ॥ ये पठन्ति महाभागाः शृण्वन्ति च समाहिताः ॥
Mathura mein punya sau guna zyada hai, Kurukshetra se. Isme koi shak nahi hai. Jo log yeh padhte hain, woh bhagwan ka kripa paate hain. Aur jo dhyan se sunte hain, unka bhi bhala hota hai.
Verse 18
मथुरायास्तु माहात्म्यं ते यान्ति परमं पदम् ॥ कुलानि ते तारयन्ति द्वे शते विंशयोर् द्वयोः ॥
Mathura ki baat hi alag hai. Yahan sabse bada fal milta hai. Insaan ke poorvaj bhi tar jaate hain. Do sau chalees peedhi tak sabko mukti milti hai.
Verse 19
एतत्ते कथितं देवि सर्वपातकनाशनम् ॥ तीर्थानां चैव माहात्म्यं किमन्यच्छ्रोतुमिच्छसि ॥
Devi, maine tumhe jo bataya hai, woh sab paap mita deta hai. Tirthon ki bhi badai batayi hai. Ab aur kya sunna chahti ho?
Verse 20
विंशतिर्योजनानां हि माठुरं मम मण्डलम् ॥ पदे पदेऽश्वमेधानां फलं नात्र विचारणा ॥
Mera Mathura mandal bees yojan tak faila hai. Har kadam par ashwamedh yagya ka fal milta hai. Isme koi jhagda nahi hai.
Verse 21
एतन्मरणकाले तु यः स्मरेत्प्रयतो नरः ॥ स गच्छेत्परामां सिद्धिमिह संसारनाशिनीम् ॥
Jo insaan marne ke waqt yeh yaad rakhta hai, usko sabse badi siddhi mil jaati hai. Yeh siddhi sansar ke chakkar ko khatam kar deti hai.
Pṛthivī asks Varāha who stands as Mathurā’s protector (kṣetrapāla) and what puṇya arises from seeing (darśana) him within the kṣetra.
Varāha identifies the guardian as Bhūtapati—Hara/Rudra—whose presence in Mathurā makes the kṣetra’s fruits readily accessible; he then narrates how Hara, after a thousand-year tapas, received a boon and asked for a permanent abode in Mathurā.
The boon is granted as a territorial appointment: Hara becomes the fixed kṣetrapāla of the Māthura-maṇḍala; Varāha elevates Mathurā as a saṃsāra-cutting space where entry and proper encounter mediate liberation, then defines the sacred extent (about 20 yojanas) and discloses a guarded catalog of tīrthas to regulate movement through the sacral landscape.
No explicit, formal phalaśruti formula is indicated in the provided summary; the chapter’s operative ‘phalā’ is embedded as repeated claims that darśana of Bhūtapati in Mathurā removes sin and grants the kṣetra’s benefits, and that kṣetra-praveśa itself is saṃsāra-nāśinī.
Mathurā (māthura-maṇḍala, 20 yojanas); Amarāvatī (as a comparative heavenly city); Jambūdvīpa; Govardhana; Akrūra-tīrtha/Akrūra; Praskandana; Bhāṇḍīra (Bhāṇḍīravaṭa region implied); Kurukṣetra (as a comparative tīrtha); Asikuṇḍa; Vaikuṇṭha (as a named tīrtha: Savaikuṇṭha); Avimukta; Soma-tīrtha; Yamana; Tinduka; Chakra-tīrtha; Dvādaśāditya-tīrtha.
The chapter frames sacred territory as an ethical landscape: the text instructs that mindful approach to a kṣetra (Mathurā) and encounter (darśana) with its guardian-deity mediates access to the kṣetra’s benefits. It also depicts knowledge of place (tīrtha cataloging and boundaries) as a regulated disclosure (guhya), implying responsible movement through and valuation of terrestrial space.
No tithi, nakṣatra, māsa, or seasonal observance is specified in the provided verses. The only explicit temporal marker is a mythic duration—"varṣa-sahasra" (a thousand years) of tapas—used to ground the narrative of boon-granting and the establishment of the kṣetrapāla.
Through the Varāha–Pṛthivī frame, the text treats Earth as a morally charged domain where certain regions are described as saṃsāra-nāśinī (world-negating/world-transcending) by entry itself. By defining Mathurā’s extent (maṇḍala) and enumerating its tīrthas, it models an early form of ‘terrestrial stewardship’ discourse: the land is mapped, valued, and approached via rules of encounter (darśana) and guardianship (kṣetrapāla), reinforcing careful, non-random engagement with place.
The chapter references deities as principal figures rather than human dynasties: Bhūtapati/Hara/Rudra (as the guardian), Indra (via Amarāvatī as a comparison), Brahmā (as a figure to whom the knowledge was not previously disclosed), and Viṣṇu/Varāha as narrator. No royal lineages, named sages, or administrative genealogies appear in the provided passage.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Varaha Purana in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.