Adhyaya 84

Verse 1

#:72:.7 #पड- () हि २ 7 चतुरशीतितमो< ध्याय: नाना प्रकारके तीर्थोकी महिमा घुलस्त्य उवाच ततो गच्छेन्महाराज धर्मतीर्थमनुत्तमम्‌ । यत्र धर्मो महाभागस्तप्तवानुत्तमं तप:,पुलस्त्यजी कहते हैं--महाराज! तदनन्तर परम उत्तम धर्मतीर्थकी यात्रा करे, जहाँ महाभाग धर्मने उत्तम तपस्या की थी

Verse 2

तेन तीर्थ कृतं पुण्यं स्वेन नाम्ना च विश्रुतम्‌ । तत्र स्नात्वा नरो राजन्‌ धर्मशील: समाहितः

By him a sacred ford (tīrtha) was established—holy and renowned by his own name. O King, a man who bathes there, steadfast in dharma and with a collected mind, becomes ethically grounded and inwardly composed.

Verse 3

ततो गच्छेत राजेन्द्र ज्ञानपावनमुत्तमम्‌

Then, O best of kings, one should proceed to that supreme purifier—true knowledge—which cleanses the mind and guides conduct toward what is right.

Verse 4

सौगन्धिकवनं राजंस्ततो गच्छेत मानव:,राजन! तत्पश्चात्‌ मानव सौगन्धिक वनमें जाय

Ghūlastya said: “O King, from there a man should proceed to the Saugandhika forest. O King, thereafter the man reaches the Saugandhika grove.” The line functions as a directional instruction within the journey narrative, emphasizing orderly progression and purposeful movement toward a named sacred/remarkable woodland.

Verse 5

तत्र ब्रह्मादयो देवा ऋषयश्न तपोधना: । सिद्धचारणगन्धर्वा: किंनराश्न महोरगा:

There, Brahmā and the other gods were present, along with ascetics rich in austerity. Siddhas, Cāraṇas, Gandharvas, Kiṁnaras, and mighty serpents too had gathered—signaling a sacred assembly where beings of many orders witness and uphold the sanctity of the occasion.

Verse 6

वहाँ ब्रह्मा आदि देवता, तपोधन ऋषि, सिद्ध, चारण, गन्धर्व, किन्नर और बड़े-बड़े नाग निवास करते हैं ।। तद्‌ वन प्रविशन्नेव सर्वपापै: प्रमुच्यते । ततश्चापि सरिच्छेष्ठा नदीनामुत्तमा नदी,उस वनमें प्रवेश करते ही मानव सब पापोंसे मुक्त हो जाता है। उससे आगे सरिताओंमें श्रेष्ठ और नदियोंमें उत्तम नदी परम पुण्यमयी सरस्वतीदेवीका उदगम स्थान है, जहाँ वे प्लक्ष (पकड़ी) नामक वृक्षकी जड़से टपक रही हैं। राजन! वहाँ बाँबीसे निकले हुए जलमें स्नान करना चाहिये

There dwell Brahmā and the other gods, ascetic sages rich in austerity, Siddhas, Cāraṇas, Gandharvas, Kinnaras, and mighty Nāgas. Merely by entering that forest a person is released from all sins. Beyond it lies the most excellent of rivers, the best among streams—the supremely holy source of the goddess Sarasvatī—where she is seen dripping forth from the root of a tree called Plakṣa. O King, one should bathe there in the water that rises from an anthill, for it is a place of extraordinary purification.

Verse 7

प्लक्षाद्वेवी खुता राजन्‌ महापुण्या सरस्वती । तत्राभिषेकं कुर्वीत वल्मीकान्नि:सृते जले,उस वनमें प्रवेश करते ही मानव सब पापोंसे मुक्त हो जाता है। उससे आगे सरिताओंमें श्रेष्ठ और नदियोंमें उत्तम नदी परम पुण्यमयी सरस्वतीदेवीका उदगम स्थान है, जहाँ वे प्लक्ष (पकड़ी) नामक वृक्षकी जड़से टपक रही हैं। राजन! वहाँ बाँबीसे निकले हुए जलमें स्नान करना चाहिये

Ghūlastya said: “O King, from the plakṣa tree the goddess Sarasvatī—supremely holy—issues forth. There, one should perform ablutions, bathing in the water that springs out from an anthill. Entering this forest itself frees a person from sins; beyond it lies this most sacred source of the river, where purification and renewed commitment to dharma are enjoined.”

Verse 8

अर्चयित्वा पितृन्‌ देवानश्वमेधफलं लभेत्‌ । ईशानाध्युषितं नाम तत्र तीर्थ सुदुर्लभम्‌,वहाँ देवताओं तथा पितरोंकी पूजा करनेसे मनुष्यको अश्वमेधयज्ञका फल मिलता है। वहीं ईशानाध्युषित नामक परम दुर्लभ तीर्थ है

By worshipping the Pitṛs (ancestral spirits) and the gods there, a person is said to obtain the merit equal to that of an Aśvamedha sacrifice. In that very region lies a supremely rare sacred ford (tīrtha) known as Īśānādhyuṣita—hallowed by the presence of Īśāna (Śiva).

Verse 9

षट्सु शम्यानिपातेषु वल्मीकादिति निश्चय: । कपिलानां सहस्रं च वाजिमेधं च विन्दति

Ghūlastya said: “It is a settled conclusion that at the six places where the śamī-wood is struck down, one obtains (the merit) beginning with the building of an anthill (valmīka). One also gains (the fruit of gifting) a thousand tawny cows, and (the fruit of) performing the Aśvamedha sacrifice.”

Verse 10

सुगन्धां शतकुम्भां च पठचयज्ञां च भारत

O Bhārata, (he spoke of) fragrant offerings and a hundred golden vessels, along with the recitation and performance of sacrificial rites—evoking the atmosphere of ritual propriety and the ethical weight placed on correct, auspicious observance.

Verse 11

त्रिशूलखातं तत्रैव तीर्थमासाद्य भारत,भरतकुलतिलक! वहीं त्रिशूलखात नामक तीर्थ है; वहाँ जाकर स्नान करे और देवताओं तथा पितरोंकी पूजामें लग जाय। ऐसा करनेवाला मनुष्य देहत्यागके अनन्तर गणपति-पद प्राप्त कर लेता है, इसमें संशय नहीं है

Ghūlastya said: “O Bhārata, jewel of the Bharata lineage! Right there is a sacred ford called Triśūlakhāta. Go to it, bathe, and devote yourself to worship of the gods and the ancestral fathers. One who does so, after leaving the body, attains the status of Gaṇapati—of this there is no doubt.”

Verse 12

तत्राभिषेकं कुर्वीत पितृदेवार्चने रत: । गाणपत्यं च लभते देहं त्यक्त्वा न संशय:,भरतकुलतिलक! वहीं त्रिशूलखात नामक तीर्थ है; वहाँ जाकर स्नान करे और देवताओं तथा पितरोंकी पूजामें लग जाय। ऐसा करनेवाला मनुष्य देहत्यागके अनन्तर गणपति-पद प्राप्त कर लेता है, इसमें संशय नहीं है

There, one should perform the consecratory rite (ablution/abhiṣeka) and remain devoted to the worship of the gods and the ancestors. Having cast off the body, such a person attains the state of being among (or belonging to) Gaṇapati—of this there is no doubt. (In context, the passage praises a sacred ford where bathing and reverent offerings to devas and pitṛs are said to yield exalted posthumous attainment.)

Verse 13

ततो गच्छेत राजेन्द्र देव्या: स्थान सुदुर्लभम्‌ । शाकम्भरीति विख्याता त्रिषु लोकेषु विश्रुता,राजेन्द्र! वहाँसे परमदुर्लभ देवीस्थानकी यात्रा करे, वह देवी तीनों लोकोंमें शाकम्भरीके नामसे विख्यात है

Then, O best of kings, one should proceed to the exceedingly hard-to-reach sacred abode of the Goddess. She is renowned in the three worlds by the name Śākambharī—inviting the king toward a demanding pilgrimage that honors divine protection and sustenance, and implying that perseverance and reverence are integral to righteous conduct.

Verse 14

दिव्यं वर्षमहस्नं हि शाकेन किल सुव्रता । आहारं सा कृतवती मासि मासि नराधिप,नरेश्वर! कहते हैं उत्तम व्रतका पालन करनेवाली उस देवीने एक हजार दिव्य वर्षोतक एक-एक महीनेपर केवल शाकका आहार किया था। देवीकी भक्तिसे प्रभावित होकर बहुत-से तपोधन महर्षि वहाँ आये। भारत! उस देवीने उन महर्षियोंका आतिथ्य-सत्कार भी शाकके ही द्वारा किया

Ghūlastya said: “O king, it is said that the goddess—steadfast in her excellent vow—sustained herself for a thousand divine years by taking only leafy greens, month after month. Moved by her devotion, many ascetic seers came there; and that goddess also received and honored those great ṛṣis with hospitality, offering them the same simple fare of greens.”

Verse 15

ऋषयो भ्यागतास्तत्र देव्या भकत्या तपोधना: । आतिदथ्यं च कृतं तेषां शाकेन किल भारत,नरेश्वर! कहते हैं उत्तम व्रतका पालन करनेवाली उस देवीने एक हजार दिव्य वर्षोतक एक-एक महीनेपर केवल शाकका आहार किया था। देवीकी भक्तिसे प्रभावित होकर बहुत-से तपोधन महर्षि वहाँ आये। भारत! उस देवीने उन महर्षियोंका आतिथ्य-सत्कार भी शाकके ही द्वारा किया

Rich in ascetic merit, many sages arrived there, drawn by the goddess’s devotion. O Bhārata, she welcomed and honored those seers with hospitality, offering them simple leafy greens as food—showing that sincere reverence and disciplined simplicity are themselves worthy gifts.

Verse 16

ततः शाकम्भरीत्येव नाम तस्या: प्रतिछ्ठितम्‌ । शाकम्भरीं समासाद्य ब्रह्मचारी समाहित:,तत्‌ फलं तस्य भवति देव्याश्छन्देन भारत । भारत! तबसे उस देवीका “शाकम्भरी” ही नाम प्रसिद्ध हो गया। शाकम्भरीके समीप जाकर मनुष्य ब्रह्मचर्य पालनपूर्वक एकाग्रचित्त और पवित्र हो वहाँ तीन राततक शाक खाकर रहे तो बारह वर्षोतक शाकाहारी मनुष्यको जो पुण्य प्राप्त होता है, वह उसे देवीकी इच्छासे (तीन ही दिनोंमें) मिल जाता है

Thereafter, her name became firmly established as “Śākambharī.” O Bhārata, if a person approaches Śākambharī and, observing brahmacarya with a collected and disciplined mind, undertakes the prescribed observance, then—by the Goddess’s own consent—the merit of that act accrues to him. The passage emphasizes that sincere self-restraint and focused devotion, performed in the presence of the deity, can yield spiritual fruit not merely by duration but by purity of intent and divine grace.

Verse 17

त्रिरात्रमुषित: शाकं भक्षयित्वा नर: शुचि: । शाकाहारस्य यत्‌ किंचिद्‌ वर्षद्वादिशभि: कृतम्‌

Ghūlastya said: “A man who remains pure and spends three nights subsisting on leafy greens attains whatever merit is produced by the discipline of a greens-only diet practiced for twelve years.”

Verse 18

ततो गच्छेत्‌ सुवर्णाख्यं त्रिषु लोकेषु विश्रुतम्‌,तदनन्तर त्रिभुवनविख्यात सुवर्णतीर्थकी यात्रा करे। वहाँ पूर्वकालमें भगवान्‌ विष्णुने रुद्रदेवकी प्रसन्नताके लिये उनकी आराधना की और उनसे अनेक देवदुर्लभ उत्तम वर प्राप्त किये

Then one should proceed to the sacred place known as Suvarṇa, renowned in the three worlds. After that, one should undertake the pilgrimage to the Suvarṇa-tīrtha, celebrated throughout the three realms. There, in ancient times, Lord Viṣṇu worshipped Rudra to win his favor and obtained from him many excellent boons that are difficult even for the gods to attain. The passage commends reverent pilgrimage and disciplined devotion as means to spiritual merit and divine grace.

Verse 19

तत्र विष्णु: प्रसादार्थ रुद्रमाराधयत्‌ पुरा । वरांश्व सुबहूँल्‍लेभे दैवतेषु सुदुर्लभान्‌,तदनन्तर त्रिभुवनविख्यात सुवर्णतीर्थकी यात्रा करे। वहाँ पूर्वकालमें भगवान्‌ विष्णुने रुद्रदेवकी प्रसन्नताके लिये उनकी आराधना की और उनसे अनेक देवदुर्लभ उत्तम वर प्राप्त किये

There, in ancient times, Lord Viṣṇu worshipped Rudra in order to win his grace. From him he obtained many excellent boons—boons that are exceedingly hard to gain even among the gods. Thereafter, the narrative turns to the pilgrimage to the famed Suvarṇa-tīrtha, renowned throughout the three worlds, underscoring that even the highest seek divine favor through reverent devotion.

Verse 20

उक्तश्न त्रिपुरघ्नेन परितुष्टेन भारत । अपि च त्वं प्रियतरो लोके कृष्ण भविष्यसि

O Bhārata, you have been addressed by Tripuraghna (Śiva), who is well pleased. Moreover, O Kṛṣṇa, you will become even more beloved in the world. The verse underscores that divine approval follows right conduct and that true esteem arises from virtue recognized by both the divine and society.

Verse 21

त्वन्मुखं च जगत्‌ सर्व भविष्यति न संशय: । तत्राभिगम्य राजेन्द्र पूजयित्वा वृषध्वजम्‌

“And the whole world will surely turn its face toward you—of this there is no doubt. Therefore, O best of kings, go there; and having approached, worship Vṛṣadhvaja (Śiva).”

Verse 22

अश्वमेधमवाप्रोति गाणपत्यं च विन्दति । धूमावतीं ततो गच्छेत्‌ त्रिरात्रोपोषितो नर:

He attains the merit of an Aśvamedha sacrifice and also gains the fruit associated with the Gaṇapatya rite. Thereafter, having fasted for three nights, a man should proceed to Dhūmāvatī—implying a disciplined pilgrimage in which austerity and right observance are presented as the means to great sacrificial merit without violence or royal power.

Verse 23

आसप्तमं कुलं चैव पुनीते नात्र संशय: । राजन! उन्होंने ही अपने नामसे विख्यात पुण्य तीर्थकी स्थापना की है। वहाँ स्नान करनेसे मनुष्य धर्मशील एवं एकाग्रचित्त होता है और अपने कुलकी सातवीं पीढ़ीतकके लोगोंको पवित्र कर देता है; इसमें संशय नहीं है,मनसा प्रार्थितान्‌ कार्माॉल्ल भते नात्र संशय: । भारत! उस समय संतुष्टचित्त त्रिपुरारि शिवने श्रीविष्णुसे कहा--'श्रीकृष्ण! तुम मुझे लोकमें अत्यन्त प्रिय होओगे। संसारमें सर्वत्र तुम्हारी ही प्रधानता होगी, इसमें संशय नहीं है।' राजेन्द्र! उस तीर्थमें जाकर भगवान्‌ शंकरकी पूजा करनेसे मनुष्य अश्वमेधयज्ञका फल पाता और गणपतिपद प्राप्त कर लेता है। वहाँसे मनुष्य धूमावतीतीर्थको जार और तीन रात उपवास करे। इससे वह निः:संदेह मनोवाजञ्छित कामनाओंको प्राप्त कर लेता है || २०-- २२३ || देव्यास्तु दक्षिणार्थेन रथावर्तो नराधिप नरेश्वर! देवीसे दक्षिणार्ध भागमें रथावर्त नामक तीर्थ है। धर्मज्ञ! जो श्रद्धालु एवं जितेन्द्रिय पुरुष उस तीर्थकी यात्रा करता है, वह महादेवजीके प्रसादसे परम गति प्राप्त कर लेता है

He said: “It purifies even up to the seventh generation of one’s lineage—of this there is no doubt.” The statement underscores the Mahābhārata’s tīrtha-ethic: sincere pilgrimage and ritual purity are not merely personal but are believed to extend beneficence to one’s family line, strengthening dharma through faith, restraint, and sacred practice.

Verse 24

तत्रारोहेत धर्मज्ञ श्रद्दधानो जितेन्द्रिय: । महादेवप्रसादाद्धि गच्छेत परमां गतिम्‌,नरेश्वर! देवीसे दक्षिणार्ध भागमें रथावर्त नामक तीर्थ है। धर्मज्ञ! जो श्रद्धालु एवं जितेन्द्रिय पुरुष उस तीर्थकी यात्रा करता है, वह महादेवजीके प्रसादसे परम गति प्राप्त कर लेता है

O dharma-knowing king, one should undertake that pilgrimage with faith and self-mastery. For, by the grace of Mahādeva, he attains the highest state (supreme goal).

Verse 25

प्रदक्षिणमुपावृत्य गच्छेत भरतर्षभ । धारां नाम महाप्राज्ञ: सर्वपापप्रमोचनीम्‌,भरतश्रेष्ठ! तदनन्तर महाप्राज्ञ पुरुष उस तीर्थकी परिक्रमा करके धाराकी यात्रा करे, जो सब पापोंसे छुड़ानेवाली है

Ghūlastya said: “O bull among the Bharatas, after completing the circumambulation and turning back, let the wise pilgrim proceed to the sacred ford called Dhārā—renowned for releasing one from every sin.” The instruction frames pilgrimage as disciplined movement: reverent circling, mindful departure, and onward travel to a purifying tīrtha, emphasizing ethical self-cleansing through prescribed sacred practice.

Verse 26

ततो गच्छेत धर्मज्ञ नमस्कृत्य महागिरिम्‌,धर्मज्ञ! वहाँसे महापर्वत हिमालयको नमस्कार करके गंगाद्वार (हरिद्वार)-की यात्रा करे, जो स्वर्गद्वारके समान है; इसमें संशय नहीं है। वहाँ एकाग्रचित्त हो कोटितीर्थमें स्नान करे

Then, O knower of dharma, having bowed in reverence to the great mountain—Himālaya—one should proceed to Gaṅgādvāra (Haridwar), a gateway likened to the very entrance of heaven; of this there is no doubt. There, with a focused and undistracted mind, one should bathe at Koṭitīrtha.

Verse 27

स्वर्गद्वारेण यत्‌ तुल्यं गड्ढाद्वारं न संशय: । तत्राभिषेकं कुर्वीत कोटितीर्थे समाहित:,धर्मज्ञ! वहाँसे महापर्वत हिमालयको नमस्कार करके गंगाद्वार (हरिद्वार)-की यात्रा करे, जो स्वर्गद्वारके समान है; इसमें संशय नहीं है। वहाँ एकाग्रचित्त हो कोटितीर्थमें स्नान करे

Verse 28

पुण्डरीकमवाप्नोति कुलं चैव समुद्धरेत्‌ । उष्यैकां रजनीं तत्र गोसहस्रफलं लभेत्‌,ऐसा करनेवाला मनुष्य पुण्डरीकयज्ञका फल पाता और अपने कुलका उद्धार कर देता है। वहाँ एक रात निवास करनेसे सहस्र गोदानका फल मिलता है

“By performing this act, a person attains the merit of the Puṇḍarīka sacrifice and even uplifts his entire lineage. Moreover, by staying there for a single night, he gains the fruit equivalent to gifting a thousand cows.” The statement frames pilgrimage and disciplined observance as ethically potent deeds whose benefits extend beyond the individual to one’s family line.

Verse 29

सप्तगड़े त्रिगड़े च शक्रावर्ते च तर्पयन्‌ । देवान्‌ 6 52 के, पुण्ये लोके महीयते,सप्तगंग, त्रिगंग और शक्रावर्ततीर्थमें विधिपूर्वक देवताओं तथा पितरोंका तर्पण करनेवाला मनुष्य पुण्य-लोकमें प्रतिष्ठित होता है

Ghulastya said: One who, in due rite, offers libations (tarpana) to the gods and the ancestors at the sacred fords known as Saptagaḍa, Trigaḍa, and Śakrāvarta becomes honored and firmly established in a meritorious world. The verse underscores the ethical value of gratitude and continuity—upholding one’s obligations to divine order and ancestral lineage through disciplined pilgrimage and ritual.

Verse 30

ततः कनखले स्नात्वा त्रिरात्रोपोषितो नर: । अश्वमेधमवाप्रोति स्वर्गलोक॑ च गच्छति,तदनन्तर कनखलमें स्नान करके तीन रात उपवास करनेवाला मनुष्य अश्वमेधयज्ञका फल पाता और स्वर्ग-लोकमें जाता है

Then, having bathed at Kanakhala and having observed a fast for three nights, a person attains the merit of an Aśvamedha sacrifice and goes to the heavenly world. The passage underscores a Mahābhārata theme: disciplined austerity and pilgrimage, when performed with restraint, are presented as powerful means of spiritual uplift and moral purification.

Verse 31

कपिलावटरटं ततो गच्छेत्‌ तीर्थसेवी नराधिप । उपोष्य रजनीं तत्र गोसहस्रफलं लभेत्‌,नरेश्वर! उसके बाद तीर्थसेवी मनुष्य कपिलावट-तीर्थमें जाय। वहाँ रातभर उपवास करनेसे उसे सहस्र गोदानका फल मिलता है

Then, O king, the pilgrim devoted to visiting sacred fords should proceed to the holy place called Kapilāvaṭa. By keeping a fast there through the night, O lord of men, he gains the merit equal to gifting a thousand cows—an exhortation that frames pilgrimage as disciplined self-restraint yielding great dharmic reward.

Verse 32

नागराजस्य राजेन्द्र कपिलस्य महात्मन: । तीर्थ कुरुवरश्रेष्ठ सर्वलोकेषु विश्रुतम्‌,राजेन्द्र! कुरुश्रेष्ठ! वहीं नागराज महात्मा कपिलका तीर्थ है, जो सम्पूर्ण लोकोंमें विख्यात है

O king of kings, O best of the Kurus: this is the famed sacred ford (tīrtha) of the Nāgarāja, the great-souled Kapila—renowned throughout all the worlds. The speaker points the listener toward a universally celebrated place of pilgrimage, implying that approaching such a tīrtha with reverence and self-restraint supports dharma and inner purification.

Verse 33

तत्राभिषेकं कुर्वीत नागतीर्थे नराधिप । कपिलानां सहस्रस्य फलं विन्दति मानव:,महाराज! वहाँ नागतीर्थमें स्नान करना चाहिये। इससे मनुष्यको सहस्र कपिलादानका फल प्राप्त होता है

O king, one should perform the sacred bathing/ablution there at Nāga-tīrtha. By doing so, a person gains the merit equivalent to donating a thousand tawny cows—an act praised as a powerful, dharmic gift—thus emphasizing the purifying and merit-bestowing value of pilgrimage and ritual discipline.

Verse 34

ततो ललितकं गच्छेच्छान्तनोस्तीर्थमुत्तमम्‌ । तत्र स्नात्वा नरो राजन्‌ न दुर्गतिमवाप्रुयात्‌,तत्पश्चात्‌ शान्तनुके उत्तम तीर्थ ललितकमें जाय। राजन! वहाँ स्नान करनेसे मनुष्य कभी दुर्गतिमें नहीं पड़ता

Then one should proceed to Lalitaka, the excellent sacred ford of Śāntanu. O King, a man who bathes there does not fall into an evil destiny—this pilgrimage is praised as a safeguard against moral and spiritual decline.

Verse 35

गड्भायमुनयोर्म ध्ये स्नाति यः संगमे नरः । दशाश्वमेधानाप्रोति कुलं चैव समुद्धरेत्‌,जो मनुष्य गंगा-यमुनाके बीच संगम (प्रयाग)-में स्नान करता है, उसे दस अश्वमेधयज्ञोंका फल मिलता है और वह अपने कुलका उद्धार कर देता है

Ghūlastya said: “A man who bathes at the confluence—the sacred meeting-point between the Gaṅgā and the Yamunā—wins the merit equal to ten Aśvamedha sacrifices, and he becomes a cause for the uplift and deliverance of his lineage.”

Verse 36

अग्निष्टोममवाप्रोति मुनिलोकं॑ च गच्छति । राजेन्द्र! तदनन्तर उत्तम ज्ञानपावन तीर्थमें जाय। वहाँ जानेसे मनुष्य अग्निष्टोमयज्ञका फल पाता और मुनिलोकमें जाता है,ततो गच्छेत राजेन्द्र सुगन्धां लोकविश्रुताम्‌ । सर्वपापविशुद्धात्मा ब्रह्मलोके महीयते राजेन्द्र! तदनन्तर लोकविख्यात सुगन्धातीर्थकी यात्रा करे। इससे सब पापोंसे विशुद्धचित्त हुआ मानव ब्रह्मलोकमें पूजित होता है

Ghūlastya said: “O best of kings, thereafter one should go to that sacred ford which purifies through the highest knowledge. By visiting it, a person gains the merit of the Agniṣṭoma sacrifice and attains the world of sages. Then, O king, one should proceed to Sugandhā, famed throughout the worlds. With the inner self cleansed of all sins, one is honored in Brahmaloka.”

Verse 37

रुद्रावर्त ततो गच्छेत्‌ तीर्थसेवी नराधिप । तत्र स्नात्वा नरो राजन्‌ स्वर्गलोक॑ च गच्छति,नरेश्वर! तदनन्तर तीर्थसेवी पुरुष रुद्रावर्ततीर्थमें जाय। राजन! वहाँ स्नान करके मनुष्य स्वर्गलोकमें जाता है

Ghūlastya said: “Then, O lord of men, the pilgrim should proceed to the sacred ford called Rudrāvarta. O King, having bathed there, a person attains the heavenly world. O ruler of men, thereafter the devoted pilgrim should go to the Rudrāvarta tīrtha; bathing there, one reaches heaven.”

Verse 38

गड़ायाशक्षु नरश्रेष्ठ सरस्वत्याश्न॒ संगमे । स्‍्नात्वाश्नमेधं प्राप्नोति स्वर्गलोकं॑ च गच्छति,नरश्रेष्ठ) गंगा और सरस्वतीके संगममें स्नान करनेसे मनुष्य अश्वमेधयज्ञका फल पाता और स्वर्ग-लोकमें जाता है

Ghūlastya said: “O best of men, one who bathes at Śakṣu—at the confluence of the Gaṅgā and the Sarasvatī—obtains the merit of an Aśvamedha sacrifice and thereafter goes to the heavenly world.”

Verse 39

भद्रकर्णेश्वरं गत्वा देवमर्च्य यथाविधि । न दुर्गतिमवाप्रोति नाकपृष्ठे च पूज्यते,भगवान्‌ भद्रकर्णेश्वरके समीप जाकर विधिपूर्वक उनकी पूजा करनेवाला पुरुष कभी दुर्गतिमें नहीं पड़ता और स्वर्गलोकमें पूजित होता है

Having gone to Bhadrakarṇeśvara and worshipped the deity in the prescribed manner, a person does not fall into misfortune or an evil state; rather, he is honored in heaven. The verse underscores the ethical force of disciplined, rule-guided devotion: sincere worship performed according to dharma is portrayed as a safeguard against spiritual decline and as a cause of auspicious destiny.

Verse 40

ततः कुब्जाम्रकं गच्छेत्‌ तीर्थसेवी नराधिप । गोसहस्रमवाप्रोति स्वर्गलोक॑ च गच्छति,नरेन्द्र! तत्पश्चात्‌ तीर्थसेवी मानव कुब्जाम्रक-तीर्थमें जाय। वहाँ उसे सहस्र गोदानका फल मिलता है और अन्तमें वह स्वर्गलोकको जाता है

Then, O king, the pilgrim devoted to visiting sacred fords should go to Kubjāmraka. By doing so he gains the merit equal to gifting a thousand cows, and in the end he attains the heavenly world. The verse underscores the ethical ideal that disciplined pilgrimage and reverence for tīrthas are meritorious acts that purify conduct and elevate one’s destiny.

Verse 41

अरुन्धतीवटं गच्छेत्‌ तीर्थसेवी नराधिप । सामुद्रकमुपस्पृश्य ब्रह्मचारी समाहित:,नरपते! तत्पश्चात्‌ तीर्थसेवी अरुन्धतीवटके समीप जाय और सामुद्रकतीर्थमें स्नान करके ब्रह्मचर्यपालनपूर्वक एकाग्रचित्त हो तीन रात उपवास करे। इससे मनुष्य अश्वमेधयज्ञ और सहस््र गोदानका फल पाता तथा अपने कुलका उद्धार कर देता है

Ghulasthya said: “O king, let the pilgrim go to the Arundhatī Banyan. Having bathed at the Sāmudraka sacred ford, he should live as a celibate, with a collected mind, and undertake a three-night fast. By this discipline a person gains the merit of an Aśvamedha sacrifice and of a thousand gifts of cows, and he uplifts his entire lineage.”

Verse 42

अश्वमेधमवाप्रोति त्रिरात्रोपोषितो नर: । गोसहस्रफलं विद्यात्‌ कुलं चैव समुद्धरेत्‌,नरपते! तत्पश्चात्‌ तीर्थसेवी अरुन्धतीवटके समीप जाय और सामुद्रकतीर्थमें स्नान करके ब्रह्मचर्यपालनपूर्वक एकाग्रचित्त हो तीन रात उपवास करे। इससे मनुष्य अश्वमेधयज्ञ और सहस््र गोदानका फल पाता तथा अपने कुलका उद्धार कर देता है

Ghūlastya said: “O king, a man who observes a fast for three nights attains the merit of the Aśvamedha sacrifice. Know that he also gains the fruit of gifting a thousand cows, and he uplifts his entire lineage.” In context, the verse commends disciplined austerity and pilgrimage-observance as ethically potent acts whose merit is held to equal major royal rites and lavish charity, emphasizing inner restraint as a means of benefiting both oneself and one’s family line.

Verse 43

ब्रह्मावर्त ततो गच्छेद्‌ ब्रह्म॒चारी समाहित: । अश्वमेधमवाप्रोति सोमलोकं च गच्छति,तदनन्तर ब्रह्मचर्यपालनपूर्वक चित्तको एकाग्र करके ब्रह्मावर्ततीर्थमें जाय। इससे वह अश्वमेधयज्ञका फल पाता और सोमलोकको जाता है

Then, a disciplined brahmacārin, with mind collected and intent, should proceed to the sacred region of Brahmāvarta. By doing so, he attains the merit equivalent to an Aśvamedha sacrifice and, thereafter, reaches Soma’s heavenly world—teaching that inner restraint and focused conduct can yield fruits praised as equal to the grandest ritual acts.

Verse 44

यमुनाप्रभवं गत्वा समुपस्पृश्य यामुनम्‌ अश्वमेधफलं लब्ध्वा स्वर्गलोके महीयते,यमुनाप्रभव नामक तीर्थमें जाकर यमुनाजलमें स्नान करके अश्वमेधयज्ञका फल पाकर मनुष्य स्वर्गलोकमें प्रतिष्ठित होता है

Ghūlastya said: “Having gone to the sacred ford called Yamunāprabhava and duly bathed in the waters of the Yamunā, a person gains the merit of an Aśvamedha sacrifice and is honored with exalted standing in the heavenly world.”

Verse 45

दर्वीसंक्रमणं प्राप्य तीर्थ त्रैलोक्यपूजितम्‌ । अश्वमेधमवाप्रोति स्वर्गलोक॑ च गच्छति,दर्वीसंक्रमण नामक त्रिभुवनपूजित तीर्थमें जानेसे तीर्थयात्री अश्वमेधयज्ञका फल पाता और स्वर्गलोकमें जाता है

Ghūlastya said: “By reaching the sacred ford called Darvīsaṅkramaṇa—revered throughout the three worlds—a pilgrim attains the merit of an Aśvamedha sacrifice and thereafter goes to the heavenly realm.”

Verse 46

सिन्धोश्व प्रभवं गत्वा सिद्धगन्धर्वसेवितम्‌ । तत्रोष्य रजनी: पज्च विन्देद्‌ बहुसुवर्णकम्‌,सिंधुके उदगमस्थानमें जो सिद्ध-गन्धर्वोद्वारा सेवित है, जाकर पाँच रात उपवास करनेसे प्रचुर सुवर्णराशिकी प्राप्ति होती है

Ghūlastya said: 'Having gone to the source of the Sindhu, a sacred place frequented by Siddhas and Gandharvas, and having stayed there for five nights in disciplined observance, one gains abundant gold.' The statement frames pilgrimage and austerity as a morally sanctioned means of prosperity, where wealth is presented as the fruit of restraint and reverence rather than exploitation.

Verse 47

अथ वेदीं समासाद्य नर: परमदुर्गमाम्‌ अश्वमेधमवाप्रोति स्वर्गलोक॑ च गच्छति,तदनन्तर मनुष्य परम दुर्गम वेदीतीर्थमें जाकर अश्वमेधयज्ञका फल पाता और स्वर्गलोकमें जाता है

Then, having reached that altar—exceedingly difficult to attain—a person obtains the merit of the Aśvamedha sacrifice and goes to the heavenly world. The passage underscores the Mahābhārata’s recurring ethic: certain tīrthas and sacred observances are portrayed as powerful supports for dharma, promising upliftment and auspicious posthumous destiny when approached with reverence and right intent.

Verse 48

ऋषिकुल्‍यां समासाद्य वासिष्ठं चैव भारत | वासिष्ठीं समतिक्रम्य सर्वे वर्णा द्विजातय:,भरतनन्दन! ऋषिकुल्‍या एवं वासिष्ठतीर्थमें जाकर स्नान आदि करके वासिष्ठीको लाँघकर जानेवाले क्षत्रिय आदि सभी वर्णोके लोग द्विजाति हो जाते हैं

Ghūlastya said: “O Bhārata, having reached the sacred ford called Ṛṣikulyā and also the Vāsiṣṭha tīrtha, all people of every social order—such as kṣatriyas and others—who bathe there and then pass beyond the Vāsiṣṭhī (stream/ford) become ‘twice-born.’” The passage highlights the Mahābhārata’s recurring idea that contact with a powerful tīrtha, approached with proper observance, is believed to confer purification and a renewed ethical standing, symbolically described as a second birth.

Verse 49

ऋषिकुल्‍यां समासाद्य नर: स्नात्वा विकल्मष: । देवान्‌ पितृश्चार्चयित्वा ऋषिलोकं प्रपद्यते,ऋषिकुल्‍यामें जाकर स्नान करके पापरहित मानव देवताओं और पितरोंकी पूजा करके ऋषिलोकमें जाता है

Having reached the sacred stream Ṛṣikulyā, a man bathes and becomes free from taint. Then, after worshipping the gods and honoring the ancestors, he attains the world of the seers—showing that purity of conduct, reverence, and ritual duty together lead toward higher spiritual states.

Verse 50

यदि तत्र वसेन्मासं शाकाहारो नराधिप । भगुतुज़ं समासाद्य वाजिमेधफलं लभेत्‌,नरेश्वर! यदि मनुष्य भृगुतुंगमें जाकर शाकाहारी हो वहाँ एक मासतक निवास करे तो उसे अश्वमेध-यज्ञका फल प्राप्त होता है

Ghūlastya said: “O king, if a man goes to Bhṛgutunga and lives there for a month, sustaining himself on a diet of greens, he attains the merit equal to that of the Aśvamedha sacrifice. The teaching here is that disciplined restraint and reverent residence at a sanctified place can yield spiritual fruit comparable to grand royal rites, making merit accessible through ethical self-control rather than power or wealth.”

Verse 51

गत्वा वीरप्रमोक्ष॑ं च सर्वपापै: प्रमुच्यते । कृत्तिकामघयोश्रैव तीर्थमासाद्य भारत,एककालं निराहारो लोकानावसते शुभान्‌ | वीरप्रमोक्षतीर्थमें जाकर मनुष्य सब पापोंसे छुटकारा पा जाता है। भारत! कृत्तिका और मधघाके तीर्थमें जाकर मानव अग्निष्टोम और अतितरात्र यज्ञोंका फल पाता है। वहीं प्रात:-संध्याके समय परम उत्तम विद्यातीर्थमें जाकर स्नान करनेसे मनुष्य जहाँ-कहीं भी विद्या प्राप्त कर लेता है। जो सब पापोंसे छुड़ानेवाले महाश्रमतीर्थमें एक समय उपवास करके एक रात वहीं निवास करता है, उसे शुभ लोकोंकी प्राप्ति होती है

Ghulastya said: “By going to the sacred ford called Vīrapramokṣa, a person is released from all sins. O Bhārata, having reached the tīrtha associated with Kṛttikā and Maghā, and then observing a single-meal fast, one who stays there for a night attains auspicious worlds.”

Verse 52

अग्निष्टोमातिरात्राभ्यां फलमाप्नोति मानव: | तत्र संध्यां समासाद्य विद्यातीर्थमनुत्तमम्‌

Ghūlastya said: “By performing the Agniṣṭoma and Atirātra sacrifices a person attains their due reward. Yet, having reached the sacred time of twilight there, one comes upon an unsurpassed ‘ford of knowledge’—a holy means of crossing over through learning and inner discipline.”

Verse 53

उपस्पृश्य च वै विद्यां यत्र तत्रोपपद्यते । महाश्रमे वसेद्‌ रात्रिं सर्वपापप्रमोचने

Having performed the purificatory act of touching water and duly taken up sacred knowledge, one becomes fit for it wherever one may be. One should spend the night in the great hermitage, which is said to release a person from all sins—thus aligning learning with purity and disciplined conduct.

Verse 54

षष्ठकालोपवासेन मासमुष्य महालये

Ghūlastya said: “By observing fasts at every sixth mealtime, I dwelt for a full month in the great abode (a sacred residence/temple), sustaining myself through disciplined austerity.”

Verse 55

सर्वपापविशुद्धात्मा विन्देद्‌ बहुसुवर्णकम्‌ । दशापरान्‌ दश पूर्वान्‌ नरानुद्धरते कुलम्‌

One whose inner self has been purified of all sins gains abundant gold; and he uplifts his family-line, delivering ten generations to come and ten generations that have gone before.

Verse 56

जो छठे समय उपवासपूर्वक एक मासतक महालयतीर्थमें निवास करता है, वह सब पापोंसे शुद्धचित्त हो प्रचुर सुवर्णराशि प्राप्त करता है। साथ ही दस पहलेकी और दस बादकी पीढ़ियोंका उद्धार कर देता है ।। अथ वेतसिकां गत्वा पितामहनिषेविताम्‌ | अश्वमेधमवाप्रोति गच्छेदौशनसीं गतिम्‌,तत्पश्चात्‌ ब्रह्माजीके द्वारा सेवित वेतसिकातीर्थमें जाकर मनुष्य अश्वमेधयज्ञका फल पाता और शुक्राचार्यके लोकमें जाता है

Ghūlastya said: “Whoever, at the prescribed sixth time, undertakes a fast and then dwells for a full month at the Mahālaya sacred ford becomes purified of all sins, gains abundant heaps of gold, and moreover brings deliverance to ten generations before and ten generations after him. Then, going to Vetasikā—visited by Pitāmaha—one obtains the merit of an Aśvamedha sacrifice and attains the path leading to Auśanasa (Śukra). Thereafter, at the Vetasikā tīrtha revered even by Brahmā, a person receives the fruit of the Aśvamedha and goes to the world of Śukrācārya.”

Verse 57

अथ सुन्दरिकातीर्थ प्राप्प सिद्धनिषेवितम्‌ । रूपस्यथ भागी भवति दृष्टमेतत्‌ पुरातनै:,तदनन्तर सिद्धसेवित सुन्दरिकातीर्थमें जाकर मनुष्य रूपका भागी होता है, यह बात प्राचीन ऋषियोंने देखी है

Then, having reached the ford called Sundarikā—frequented and sanctified by perfected sages—a person becomes a sharer in beauty and comeliness. This, it is said, is an ancient truth witnessed and affirmed by the seers of old.

Verse 58

ततो वै ब्राह्मणीं गत्वा ब्रह्मचारी जितेन्द्रिय: । पद्मवर्णेन यानेन ब्रह्मुलोकं प्रपद्यते,इसके बाद इन्द्रियसंयम और ब्रह्मचर्यके पालनपूर्वक ब्राह्मणीतीर्थमें जानेसे मनुष्य कमलके समान कान्तिवाले विमानद्वारा ब्रह्मलोकमें जाता है

Then, having gone to the Brāhmaṇī tīrtha, a celibate student who has conquered his senses attains Brahmaloka, borne by a lotus-hued celestial chariot—showing that disciplined self-restraint and faithful observance of brahmacarya, when joined to pilgrimage, lead to the highest spiritual destination.

Verse 59

ततस्तु नैमिषं गच्छेत्‌ पुण्यं सिद्धनिषेवितम्‌ । तत्र नित्यं निवसति ब्रह्मा देवगणै: सह,तदनन्तर सिद्धसेवित पुण्यमय नैमिष (नैमिषारण्य)-तीर्थमें जाय। वहाँ देवताओंके साथ ब्रह्माजी नित्य निवास करते हैं

Then one should proceed to the sacred Naimiṣa (Naimiṣāraṇya), a holy place frequented by perfected sages. There, Brahmā dwells eternally in the company of the hosts of gods. The passage frames pilgrimage not as mere travel, but as a deliberate turning toward sanctified spaces where divine order is upheld and remembered.

Verse 60

नैमिषं मृगयानस्य पापस्यार्ध प्रणश्यति । प्रविष्टमात्रस्तु नर: सर्वपापै: प्रमुच्यते,नैमिषकी खोज करनेवाले पुरुषका आधा पाप उसी समय नष्ट हो जाता है और उसमें प्रवेश करते ही वह सारे पापोंसे छुटकारा पा जाता है

Ghūlastya said: 'For a man who comes to Naimiṣa in pursuit of the hunt, half of the sin incurred by that act is destroyed at once. And the moment he merely enters that sacred place, he is released from all sins.' The statement frames Naimiṣa as a powerful tīrtha whose sanctity can counteract even ethically fraught actions such as hunting, emphasizing the purificatory force of holy places and the possibility of moral restoration.

Verse 61

तत्र मासं वसेद्‌ धीरो नैमिषे तीर्थतत्पर: । पृथिव्यां यानि तीर्थानि तानि तीर्थानि नैमिषे,धीर पुरुष तीर्थसेवनमें तत्पर हो एक मासतक नैमिषमें निवास करे। पृथ्वीमें जितने तीर्थ हैं, वे सभी नैमिषमें विद्यमान हैं

Therefore, a steadfast and discerning person, devoted to pilgrimage and sacred observance, should reside at Naimiṣa for a full month. For whatever holy fords exist across the earth, all of those sacred places are held to be present in Naimiṣa—so that sincere, disciplined dwelling there gathers the merit of many pilgrimages into one focused practice.

Verse 62

कृताभिषेकस्तत्रैव नियतो नियताशन: । गवां मेधस्य यज्ञस्य फल प्राप्नोति भारत,भारत! जो वहाँ स्नान करके नियमपालनपूर्वक नियमित भोजन करता है, वह गोमेधयज्ञका फल पाता है

O Bhārata, one who performs the prescribed bathing rite there itself, lives with disciplined observances, and eats in a regulated manner attains the merit (phala) of the Gavāṁ-medha sacrifice. The verse underscores that self-restraint and purity of conduct at a sacred place can yield sacrificial merit, redirecting religious aspiration from mere ritual expenditure toward disciplined ethical practice.

Verse 63

पुनात्यासप्तमं चैव कुलं भरतसत्तम । यस्त्यजेन्नैमिषे प्राणानुपवासपरायण:,भरतश्रेष्ठ] अपने कुलकी सात पीढ़ियोंका भी वह उद्धार कर देता है। जो नैमिषमें उपवासपूर्वक प्राणत्याग करता है, वह सब लोकोंमें आनन्दका अनुभव करता है; ऐसा मनीषी पुरुषोंका कथन है। नृपश्रेष्ठ! नैमिषतीर्थ नित्य, पवित्र और पुण्यजनक है

Ghūlastya said: “O best of the Bharatas, a man purifies and delivers even the seventh generation of his lineage. He who, devoted to fasting, gives up his life at Naimiṣa is said by the wise to experience joy in all worlds. O best of kings, the sacred ford of Naimiṣa is eternal, pure, and a giver of merit.”

Verse 64

स मोदेत्‌ सर्वलोकेषु एवमाहुर्मनीषिण: । नित्यं मेध्यं च पुण्यं च नैमिषं नृपसत्तम,भरतश्रेष्ठ] अपने कुलकी सात पीढ़ियोंका भी वह उद्धार कर देता है। जो नैमिषमें उपवासपूर्वक प्राणत्याग करता है, वह सब लोकोंमें आनन्दका अनुभव करता है; ऐसा मनीषी पुरुषोंका कथन है। नृपश्रेष्ठ! नैमिषतीर्थ नित्य, पवित्र और पुण्यजनक है

“One who gives up life there after fasting experiences joy in all the worlds—so declare the wise. O best of kings, Naimiṣa is ever pure, sanctifying, and a source of merit.”

Verse 65

गड़ोद्धेद॑ समासाद्य त्रिरात्रोपोषितो नर: । वाजपेयमवाप्रोति ब्रह्मभूतो भवेत्‌ सदा,गंगोद्धेदतीर्थमें जाकर तीन रात उपवास करनेवाला मनुष्य वाजपेययज्ञका फल पाता और सदाके लिये ब्रह्मीभूत हो जाता है

Ghūlastya said: “A man who reaches the sacred region of the Gaṅgā and observes a fast for three nights attains the merit of the Vājapeya sacrifice, and becomes established in brahman—abiding in a purified, spiritually elevated state thereafter.”

Verse 66

सरस्वतीं समासाद्य तर्पयेत्‌ पितृदेवता: । सारस्वतेषु लोकेषु मोदते नात्र संशय:,सरस्वतीतीर्थमें जाकर देवता और पितरोंका तर्पण करे। इससे तीर्थयात्री सारस्वतलोकोंमें जाकर आनन्दका भागी होता है; इसमें संशय नहीं है

Having reached the sacred Sarasvatī, one should offer libations (tarpana) to the ancestral spirits and the gods. By this act, the pilgrim attains joy in the Sarasvatī-associated heavenly realms; of this there is no doubt.

Verse 67

ततश्च बाहुदां गच्छेद्‌ ब्रह्मचारी समाहित: । तत्रोष्य रजनीमेकां स्वर्गलोके महीयते,देवसत्रस्य यज्ञस्य फल प्राप्रोति कौरव | तदनन्तर बाहुदातीर्थमें जाय और ब्रह्मचर्यपालनपूर्वक एकाग्रचित्त हो वहाँ एक रात उपवास करे; इससे वह स्वर्गलोकमें प्रतिष्ठित होता है। कुरुनन्दन! उसे देवसत्रयज्ञका भी फल प्राप्त होता है

Then, disciplined in celibacy and steady in mind, one should go to the Bāhudā (tīrtha). Having stayed there for a single night (in observance, with fasting), one is honored in the world of heaven. O Kaurava, one also attains the merit that comes from the Devasatra sacrifice. The passage frames pilgrimage as an ethical practice: self-restraint and focused conduct transform a simple act—one night’s vigil—into lasting spiritual fruit.

Verse 68

|| ततः क्षीरवतीं गच्छेत्‌ पुण्यां पुण्यतरैर्वृताम्‌

Then one should proceed to the sacred river Kṣīravatī, a holy place surrounded by people and presences of even greater sanctity—an instruction that frames pilgrimage as a deliberate ethical act: moving from one purifying locus to another in the company (and influence) of the virtuous.

Verse 69

विमलाशोकमासाद्य ब्रह्म॒चारी समाहित:

Having reached a state of pure, sorrowless clarity, the disciplined brahmacārin—self-restrained and inwardly collected—remained firmly composed. The line highlights the ethical ideal that through chastity, study, and mental steadiness one attains inner purity and freedom from grief, becoming fit for higher knowledge and right conduct.

Verse 70

तत्रोष्य रजनीमेकां स्वर्गलोके महीयते । वहीं विमलाशोक नामक उत्तम तीर्थ है, वहाँ जाकर ब्रह्मचर्यपालनपूर्वक एकाग्रचित्त हो एक रात निवास करनेसे मनुष्य स्वर्गलोकमें प्रतिष्ठित होता है ।। गोप्रतारं ततो गच्छेत्‌ सरस्वास्तीर्थमुत्तमम्‌,वहाँसे सरयूके उत्तम तीर्थ गोप्रतारमें जाय। महाराज! वहाँ अपने सेवकों, सैनिकों और वाहनोंके साथ गोते लगाकर उस तीर्थके प्रभावसे वे वीर श्रीरामचन्द्रजी अपने नित्यधामको पधारे थे

Having stayed there for a single night, a person becomes honored and established in the heavenly world. From there one should proceed to Goprātāra, an excellent sacred ford associated with the Sarasvatī. The passage underscores a dharmic pattern: disciplined conduct (especially celibate restraint and focused mind) combined with reverent pilgrimage is presented as a means of inner purification and exalted posthumous destiny, and it recalls how even great heroes attained their supreme end through the sanctifying power of a tīrtha.

Verse 71

यत्र रामो गतः स्वर्ग सभृत्यबलवाहन: । स च वीरो महाराज तस्य तीर्थस्य तेजसा,वहाँसे सरयूके उत्तम तीर्थ गोप्रतारमें जाय। महाराज! वहाँ अपने सेवकों, सैनिकों और वाहनोंके साथ गोते लगाकर उस तीर्थके प्रभावसे वे वीर श्रीरामचन्द्रजी अपने नित्यधामको पधारे थे

“At that place Rāma went to heaven, accompanied by his attendants, his army, and his vehicles. O great king, that heroic Rāma—by the spiritual potency of that sacred ford—attained his eternal abode.” The passage underscores the Mahābhārata’s reverence for tīrthas: holy places are portrayed not merely as geography but as morally and spiritually charged sites where disciplined action and sacred contact can culminate in liberation.

Verse 72

रामस्य च प्रसादेन व्यवसायाच्च भारत | तम््मिंस्तीर्थे नर: स्नात्वा गोप्रतारे नराधिप

Ghūlastya said: “O Bhārata, by the grace of Rāma and by one’s own resolute effort, a man who bathes at that sacred ford—Gopratāra—O lord of men, attains auspicious benefit.”

Verse 73

सर्वपापविशुद्धात्मा स्वर्गलोके महीयते । भरतनन्दन! नरेश्वर! उस सरयूके गोप्रतारतीर्थमें स्नान करके मनुष्य श्रीरामचन्द्रजीकी कृपा और उद्योगसे सब पापोंसे शुद्ध होकर स्वर्गलोकमें सम्मानित होता है ।। रामतीर्थे नर: स्नात्वा गोमत्यां कुरुनन्दन

Ghūlastya said: “One whose inner self has been purified of all sin is honored in the world of heaven. O delight of Bharata, O king of men: by bathing at the Gopratāra ford on the Sarayū—this sacred place of Rāma—one becomes cleansed of every sin through Śrī Rāmacandra’s grace and one’s own earnest effort, and is then revered in heaven. O delight of the Kurus, when a man bathes at Rāma’s tīrtha on the Gomati…”

Verse 74

शतसाहस्रकं तीर्थ तत्रैव भरतर्षभ

“There is a sacred ford (tīrtha) known as Śatasāhasraka, right there, O bull among the Bharatas.”

Verse 75

तत्रोपस्पर्शनं कृत्वा नियतो नियताशन: । गोसहस्रफलं पुण्य प्राप्नोति भरतर्षभ

“Having performed the prescribed ablution there, and living with self-restraint and regulated food, one attains a holy merit equal to the fruit of gifting a thousand cows, O bull among the Bharatas.”

Verse 76

भरतकुलभूषण! वहीं शतसाहस्रकतीर्थ है। उसमें स्नान करके नियमपालनपूर्वक नियमित भोजन करते हुए मनुष्य सहस्र गोदानका पुण्यफल प्राप्त करता है ।। ततो गच्छेत राजेन्द्र भर्त॒स्थानमनुत्तमम्‌ । अश्वमेधस्य यज्ञस्य फल प्राप्रोति मानव:,राजेन्द्र! वहाँसे परम उत्तम भर्तृस्थानको जाय। वहाँ जानेसे मनुष्यको अश्वमेधयज्ञका फल प्राप्त होता है

O ornament of the Bharata lineage! There is a sacred ford known as Śata-sāhasraka. By bathing there, and then observing disciplines—living with restraint and taking regulated food—a person gains the merit equivalent to gifting a thousand cows. From there, O best of kings, one should proceed to the unsurpassed Bhartṛ-sthāna; by going there a human being attains the fruit of the Aśvamedha sacrifice. The passage frames pilgrimage as an ethical practice: inner restraint and disciplined living are presented as the means by which sacred places yield their highest benefit.

Verse 77

कोटितीर्थे नर: स्नात्वा अर्चयित्वा गुहं नूप । गोसहस्रफलं विद्यात्‌ तेजस्वी च भवेन्नर:,राजन! मनुष्य कोटितीर्थमें स्नान करके कार्तिकेयजीका पूजन करनेसे सहस्र गोदानका फल पाता और तेजस्वी होता है

Ghūlastya said: “O king, a man who bathes at Koṭitīrtha and then worships Guha (Kārttikeya) should be understood to gain the merit equal to gifting a thousand cows; he also becomes radiant and spiritually empowered. Thus, sacred bathing joined with devoted worship is praised as a means to inner brilliance and great religious merit.”

Verse 78

ततो वाराणसी गत्वा अर्चयित्वा वृषध्वजम्‌ । कपिलाहवदे नर: स्नात्वा राजसूयमवाप्रुयात्‌,तदनन्तर वाराणसी (काशी)-तीर्थमें जाकर भगवान्‌ शंकरकी पूजा करे और कपिलाहदमें गोता लगाये; इससे मनुष्यको राजसूययज्ञका फल प्राप्त होता है

Then, having gone to Vārāṇasī, one should worship Lord Śiva, the bearer of the bull as his emblem. After bathing in the Kapilā lake there, a person is said to attain the merit equivalent to performing the Rājasūya sacrifice—teaching that sincere pilgrimage, worship, and ritual purity can confer great spiritual fruit without the violence and vast resources of royal rites.

Verse 79

अविमुक्त समासाद्य तीर्थसेवी कुरूद्वह । दर्शनाद्‌ देवदेवस्य मुच्यते ब्रह्म॒ुह॒त्यया

O bull among the Kurus, a pilgrim who reaches Avimukta and serves the sacred ford is, by the very sight of the God of gods, released from the sin of brahmahatyā (the grave guilt of slaying a brāhmaṇa). The verse underscores the Mahābhārata’s ethic that sincere pilgrimage and direct encounter with the divine—when approached with reverence—can purify even the heaviest moral stain.

Verse 80

मार्कण्डेयस्य राजेन्द्र तीर्थमासाद्य दुर्लभम्‌,राजेन्द्र! गोमती और गंगाके लोकविख्यात संगमके समीप मार्कण्डेयजीका दुर्लभ तीर्थ है। उसमें जाकर मनुष्य अग्निष्टोमयज्ञका फल पाता और अपने कुलका उद्धार कर देता है

Ghūlastya said: “O king, there is a rare sacred ford associated with Mārkaṇḍeya. Near the world-renowned confluence of the Gomati and the Gaṅgā lies that difficult-to-attain tīrtha of the sage. By going there, a person gains the merit of the Agniṣṭoma sacrifice and becomes a cause for the uplift of his own lineage.”

Verse 81

गोमतीगड़्योश्वैव संगमे लोकविश्रुते । अग्निष्टोममवाप्रोति कुलं चैव समुद्धरेत्‌,राजेन्द्र! गोमती और गंगाके लोकविख्यात संगमके समीप मार्कण्डेयजीका दुर्लभ तीर्थ है। उसमें जाकर मनुष्य अग्निष्टोमयज्ञका फल पाता और अपने कुलका उद्धार कर देता है

Ghūlastya said: Near the world-renowned confluence of the Gomati and the Ganga lies the rare sacred ford associated with the sage Mārkaṇḍeya. By going there, a person attains the merit of the Agniṣṭoma sacrifice and thereby uplifts and redeems one’s lineage—teaching that pilgrimage undertaken with reverence can purify not only the individual but also one’s familial line through dharmic merit.

Verse 82

ततो गयां समासाद्य ब्रह्मचारी समाहित: । अश्वमेधमवाप्रोति कुलं चैव समुद्धरेत्‌,तदनन्तर गयातीर्थमें जाकर ब्रह्मचर्यपालनपूर्वक एकाग्रचित्त हो मनुष्य अश्वमेधयज्ञका फल पाता और अपने कुलका उद्धार कर देता है

Thereafter, having reached Gayā, a person who maintains brahmacarya and remains mentally collected attains the merit equivalent to an Aśvamedha sacrifice and, moreover, brings uplift and deliverance to his lineage. The passage underscores disciplined self-restraint and focused devotion at a sacred place as a means of both personal spiritual gain and ancestral benefit.

Verse 83

इस प्रकार श्रीमह्याभारत वनपववके अन्तर्गत तीर्थयात्रापर्वमें पुलस्त्यतीर्थयात्राविषयक तिरासीवाँ अध्याय पूरा हुआ,तत्राक्षयवटो नाम त्रिषु लोकेषु विश्रुत: । तत्र दत्त पितृभ्यस्तु भवत्यक्षयमुच्यते वहाँ तीनों लोकोंमें विख्यात अक्षयवट है। उनके समीप पितरोंके लिये दिया हुआ सब कुछ अक्षय बताया जाता है

There stands the Akṣayavaṭa, famed throughout the three worlds. Whatever is offered there for the ancestors (pitṛs) is said to become imperishable—its merit does not diminish, but endures as lasting spiritual fruit. The passage underscores the ethic of honoring one’s forebears through rightful giving at sanctified places, where intention and sacred context are believed to stabilize and amplify the benefit of charity.

Verse 84

महानद्यामुपस्पृश्य तर्पयेत्‌ पितृदेवता: । अक्षयान प्राप्तुयाल्लोकान्‌ कुलं चैव समुद्धरेत्‌,महानदीमें स्नान करके जो देवताओं और पितरोंका तर्पण करता है, वह अक्षय लोकोंको प्राप्त होता और अपने कुलका उद्धार कर देता है इति श्रीमहाभारते वनपर्वणि तीर्थयात्रापर्वणि पुलस्त्यती र्थयात्रायां चतुरशीतितमो<ध्याय:

Pulastya said: “Having bathed in the Mahānadī, one should offer libations (tarpana) to the gods and the ancestors. Whoever performs this rite attains imperishable worlds and, moreover, uplifts and redeems his lineage.”

Verse 85

ततो ब्रह्मसरो गत्वा धर्मारण्योपशोभितम्‌ | ब्रद्मलोकमवाप्रोति प्रभातामेव शर्वरीम्‌,तदनन्तर धर्मरिण्यसे सुशोभित ब्रह्मसरोवरकी यात्रा करके वहाँ एक रात प्रात:कालतक निवास करनेसे मनुष्य ब्रह्मलोकको प्राप्त कर लेता है

Then, having gone to the Brahma-saras (the sacred lake of Brahmā), beautified by the Dharma-forest, a person attains the world of Brahmā by staying there for a single night until dawn. The passage underscores the Mahābhārata’s ethic of tīrtha-yātrā: disciplined, reverent dwelling in a holy place—especially one associated with dharma—purifies the traveler and yields exalted spiritual fruit.

Verse 86

ब्रह्मणा तत्र सरसि यूपश्रेष्ठ: समुच्छित: । यूपं प्रदक्षिणं कृत्वा वाजपेयफलं लभेत्‌,ब्रह्माजीने उस सरोवरमें एक श्रेष्ठ यूपकी स्थापना की थी। उसकी परिक्रमा करनेसे मानव वाजपेययज्ञका फल पा लेता है

Ghūlastya said: “There, in that lake, Brahmā had set up an excellent sacrificial post (yūpa). By circumambulating that yūpa in reverence, a person attains the merit equivalent to the Vājapeya sacrifice.” The passage underscores the Mahābhārata’s recurring ethic that sincere, disciplined acts of reverence at sanctified places can yield great spiritual fruit, especially for those unable to perform costly royal rites.

Verse 87

ततो गच्छेत राजेन्द्र धेनुकं लोकविश्रुतम्‌ । एकरात्रोषितो राजन्‌ प्रयच्छेत्‌ तिलधेनुकाम्‌

Then, O best of kings, he should proceed to the famed sacred place called Dhenuka. Having stayed there for a single night, O king, he should make the gift known as the “sesame-cow” (tiladhenukā). The instruction frames pilgrimage as disciplined, time-bound observance, completed by a purposeful act of charity that supports dharma through giving.

Verse 88

तत्र चिह्न महद्‌ राजन्नद्यापि सुमहद्‌ भूशम्‌,राजन! वहाँ एक पर्वतपर चरनेवाली बछड़ेसहित कपिला गौका विशाल चरणचिह्न आज भी अंकित है। भरतनन्दन! बछड़ेसहित उस गौके चरणचिह्न आज भी वहाँ देखे जाते हैं

There, O King, a great mark is still seen even today upon the ground. On that mountain, the broad hoofprints of a tawny cow, moving about with her calf, remain imprinted to this day. O delight of the Bharatas, the hoofprints of that cow together with her calf can still be seen there—serving as a lasting sign of what occurred at that place.

Verse 89

कपिलाया: सवत्सायाश्चरन्त्या: पर्वते कृतम्‌ सवत्साया: पदानि सम दृश्यन्तेडद्यापि भारत,राजन! वहाँ एक पर्वतपर चरनेवाली बछड़ेसहित कपिला गौका विशाल चरणचिह्न आज भी अंकित है। भरतनन्दन! बछड़ेसहित उस गौके चरणचिह्न आज भी वहाँ देखे जाते हैं

Ghulasthya said: “O Bhārata, even today the footprints of that tawny cow—moving about with her calf—are clearly visible, impressed upon the mountain. O King, on that mountain the great hoof-marks of the Kapilā cow with her calf remain engraved. O scion of Bharata, those tracks are still seen there even now.”

Verse 90

तेषूपस्पृश्य राजेन्द्र पदेषु नृपसत्तम । यत्‌ किंचिदशुभं कर्म तत्‌ प्रणश्यति भारत,भारत! नृपश्रेष्ठ! राजेन्द्र! उन चरणचिह्नोंका स्पर्श करके मनुष्यका जो कुछ भी अशुभ कर्म शेष रहता है, वह सब नष्ट हो जाता है

O best of kings, O lord of rulers: by touching those footprints, whatever inauspicious karma still clings to a person is destroyed, O Bhārata. The verse frames sacred contact—reverent approach to a holy trace—as an ethical purification that loosens the residue of wrongdoing and restores inner auspiciousness.

Verse 91

ततो गृध्रवर्ट गच्छेत्‌ स्थानं देवस्थ धीमत: । स्नायीत भस्मना तत्र अभिगम्य वृषध्वजम्‌,तदनन्तर परम बुद्धिमान्‌ महादेवजीके गृधप्रवट नामक स्थानकी यात्रा करे और वहाँ भगवान्‌ शंकरके समीप जाकर भस्मसे स्नान करे (अपने शरीरमें भस्म लगाये)

Then one should proceed to the sacred spot called Gṛdhravraṭa, a holy place associated with the wise deity. Having reached Vṛṣadhvaja (Śiva), one should there bathe with ash—i.e., apply sacred ash upon the body—in reverent approach to Mahādeva. The instruction frames pilgrimage as disciplined devotion: purification, humility, and direct worship of Śiva through prescribed observance.

Verse 92

ब्राह्मणेन भवेच्चीर्ण व्रतं द्वादशवार्षिकम्‌ । इतरेषां तु वर्णानां सर्वपापं प्रणश्यति,वहाँ यात्रा करनेसे ब्राह्मणको बारह वर्षोंतक व्रतके पालन करनेका फल प्राप्त होता है और अन्य वर्णके लोगोंके सारे पाप नष्ट हो जाते हैं

Ghūlastya said: “By undertaking that pilgrimage, a Brahmin gains the merit equal to having observed a twelve-year vow; and for people of the other social orders, all sin is destroyed.”

Verse 93

उद्यन्तं च ततो गच्छेत्‌ पर्वतं गीतनादितम्‌ | सावितन्र्यास्तु पद तत्र दृश्यते भरतर्षभ,भरतकुलभूषण! तदनन्तर संगीतकी ध्वनिसे गूँजते हुए उदयगिरिपर जाय। वहाँ सावित्रीका चरणचिह्न आज भी दिखायी देता है

Then one should proceed to the mountain that resounds with song and music. There, O bull among the Bharatas, ornament of the Bharata lineage, the footprint of Sāvitrī is seen even today—an enduring sign that virtuous resolve and faithful devotion leave a lasting mark upon the world.

Verse 94

तत्र संध्यामुपासीत ब्राह्मण: संशितव्रतः । तेन ह्युपास्ता भवति संध्या द्वादशवार्षिकी,उत्तम व्रतका पालन करनेवाला ब्राह्मण वहाँ संध्योपासना करे। इससे उसके द्वारा बारह वर्षोतककी संध्योपासना सम्पन्न हो जाती है

There, a Brahmin of disciplined vows should perform the Sandhyā worship. By doing so, his observance is regarded as equivalent to having duly performed the Sandhyā rites for twelve full years—thus extolling steadfast daily devotion and self-restraint as a supreme vow.

Verse 95

योनिद्धारं च तत्रैव विश्रुतं भरतर्षभ । तत्राभिगम्य मुच्येत पुरुषो योनिसंकटात्‌,भरतश्रेष्ठ! वहीं विख्यात योनिद्वारतीर्थ है, जहाँ जाकर मनुष्य योनिसंकटसे मुक्त हो जाता है--उसका पुनर्जन्म नहीं होता

O bull among the Bharatas, there too is the celebrated sacred ford known as Yonidvāra. By going there, a man is released from the peril and confinement of repeated births—he is said to be freed from rebirth.

Verse 96

तत्र स्नात्वा नरव्याप्र दृष्टमेतत्‌ पुरातनै: । जहाँ बाँबीका जल है, वहाँसे इसकी दूरी छ: शम्यानिपात- है। यह निश्चित माप बताया गया है। नरश्रेष्ठ! उस तीर्थमें स्नान करनेसे मनुष्यको सहस्र कपिलादान और अश्वमेधयज्ञका फल प्राप्त होता है; इसे प्राचीन ऋषियोंने प्रत्यक्ष अनुभव किया है,कृष्णशुक्लावुभौ पक्षौ गयायां यो वसेन्नर: । पुनात्यासप्तमं राजन्‌ कुल नास्त्यत्र संशय:

Ghūlastya said: “O tiger among men, having bathed there, this ancient measure has been confirmed by the elders: from the place where the Bāmbīkā water is found, the distance is six ‘śamyā’ throws—this is the fixed measure. O best of men, by bathing at that sacred ford a person gains the merit of gifting a thousand tawny cows and of performing the Aśvamedha sacrifice; the ancient seers have known this by direct experience. And, O king, whoever dwells at Gayā through both the dark and bright fortnights purifies his lineage up to the seventh generation—of this there is no doubt.”

Verse 97

राजन्‌! जो मानव कृष्ण और शुक्ल दोनों पक्षोंमें गयातीर्थमें निवास करता है, वह अपने कुलकी सातवीं पीढ़ीतकको पवित्र कर देता है, इसमें संशय नहीं है ।। एष्टव्या बहव: पुत्रा यद्येको5पि गयां व्रजेत्‌ । यजेत वाश्वमेधेन नील॑ वा वृषमुत्सूजेत्‌,बहुत-से पुत्रोंकी इच्छा करे। सम्भव है, उनमेंसे एक भी गयामें जाय या अश्वमेधयज्ञ करे अथवा नील वृषका उत्सर्ग ही करे

Ghūlastya said: “O King, a man who resides at the sacred ford of Gayā during both the dark and the bright fortnights purifies his lineage up to the seventh generation—of this there is no doubt. Therefore one should desire many sons, for it may happen that even one of them will go to Gayā, or perform an Aśvamedha sacrifice, or at least release a consecrated bull.”

Verse 98

ततः फल्गुं व्रजेद्‌ राज॑स्तीर्थसेवी नराधिप । अश्वमेधमवाप्रोति सिद्धि च महतीं व्रजेत्‌,राजन! नरेश्वर! तदनन्तर तीर्थसेवी मानव फल्गुतीर्थमें जाय। वहाँ जानेसे उसे अश्वमेधयज्ञका फल मिलता है और बहुत बड़ी सिद्धि प्राप्त होती है

Then, O king—O lord of men—let the pilgrim devoted to sacred fords proceed to Phalgu. By going there, he attains the merit of an Aśvamedha sacrifice and reaches a very great spiritual accomplishment. Thus the teaching praises pilgrimage undertaken with reverence as a dharmic path that yields exalted fruit without violence or conquest.

Verse 99

ततो गच्छेत राजेन्द्र धर्मप्रस्थं समाहित: । तत्र धर्मो महाराज नित्यमास्ते युधिष्ठिर,महाराज! तदनन्तर एकाग्रचित्त हो मनुष्य धर्मप्रस्थकी यात्रा करे। युधिष्ठिर! वहाँ धर्मराजका नित्य निवास है

Then, O lord of kings, with a collected and steady mind, one should proceed to Dharmaprastha. There, O great king Yudhiṣṭhira, Dharma himself abides continually. The counsel frames the journey not as mere travel, but as a disciplined turning toward the living presence of righteousness.

Verse 100

तत्र कूपोदकं कृत्वा तेन स्नात: शुचिस्तथा । पितृन्‌ देवांस्तु संतर्प्य मुक्तपापो दिवं व्रजेत्‌,वहाँ कुएँका जल लेकर उससे स्नान करके पवित्र हो देवताओं और पितरोंका तर्पण करनेसे मनुष्यके सारे पाप छूट जाते हैं और वह स्वर्गलोकमें जाता है

There, having drawn water from the well and bathing with it, one becomes purified. Then, by offering libations to the ancestors and the gods, a person is freed from sin and attains heaven—teaching that ritual purity joined with reverent remembrance of gods and forebears is a dharmic means of moral cleansing and auspicious destiny.

Verse 101

मतड़स्याश्रमस्तत्र महर्षेर्भावितात्मन: । त॑ प्रविश्याश्रमं श्रीमच्छूमशोकविनाशनम्‌

There stood the hermitage of Maṭada, a great seer of disciplined and purified spirit. Entering that venerable āśrama—radiant in its sanctity—it became a place that dispelled grief and weariness, offering solace through the presence of a realized sage and the peace of ascetic life.

Verse 102

गवामयनयज्ञस्य फल प्राप्रोति मानव: । धर्म तत्राभिसंस्पृश्य वाजिमेधमवाप्रुयात्‌

A person attains the fruit of the Gavām-ayana sacrifice. By coming into contact there with dharma itself—by being touched and purified by righteousness—one may gain the merit comparable to that of an Aśvamedha (horse-sacrifice).

Verse 103

वहीं भावितात्मा महर्षि मतंगका आश्रम है। श्रम और शोकका विनाश करनेवाले उस सुन्दर आश्रममें प्रवेश करनेसे मनुष्य गवामयनयज्ञका फल पाता है। वहाँ धर्मके निकट जा उनके श्रीविग्रहका दर्शन और स्पर्श करनेसे अश्वमेधयज्ञका फल प्राप्त होता है ।। ततो गच्छेत राजेन्द्र ब्रह्मस्थानमनुत्तमम्‌ | तत्राभिगम्य राजेन्द्र ब्रह्माणं पुरुषर्षभ

Then, O king, you should proceed to the unsurpassed sacred seat of Brahmā. Having reached that place, O best of kings—O bull among men—approach Brahmā there. The passage frames pilgrimage as an ethical discipline: entering sanctified hermitages and drawing near to embodied Dharma is said to dissolve fatigue and grief, and to yield merit comparable to great royal sacrifices, thereby redirecting royal power toward reverence, restraint, and righteousness.

Verse 104

ततो राजगहं गच्छेत्‌ तीर्थसेवी नराधिप,यक्षिण्यास्तु प्रसादेन मुच्यते ब्रह्म॒हत्यया । नरेश्वर! तदनन्तर तीर्थसेवी मनुष्य राजगृहको जाय। वहाँ स्नान करके वह कक्षीवान्‌के समान प्रसन्न होता है। उस तीर्थमें पवित्र होकर पुरुष यक्षिणीदेवीका नैवेद्य भक्षण करे। यक्षिणीके प्रसादसे वह ब्रह्महत्यासे मुक्त हो जाता है

Then, O king, the pilgrim should go to Rājagṛha. By the favor of the Yakṣiṇī, he is released from the sin of brahmahatyā (the killing of a brāhmaṇa). The passage frames pilgrimage and reverent observance at a sacred site as a means of moral purification, emphasizing that grave wrongdoing is not treated lightly but is addressed through disciplined tīrtha-sevā and divine grace.

Verse 105

उपस्पृश्य ततस्तत्र कक्षीवानिव मोदते । यक्षिण्या नैत्यकं तत्र प्राश्नीत पुरुष: शुचि:

After performing the purificatory act of sipping water, he then rejoiced there, like Kakṣīvān. In that very place, the pure man partook of the yakṣiṇī’s naityaka offering—an act framed as ritually proper and morally restrained rather than indulgent.

Verse 106

अभिगम्य नरश्रेष्ठ स्वर्गलोके महीयते । भारत! पुरुषरत्न! सुगन्धा, शतकुम्भा तथा पंचयज्ञा तीर्थमें जाकर मानव स्वर्गलोकमें प्रतिष्ठित होता है,मणिनागं ततो गत्वा गोसहस्रफलं लभेत्‌ तदनन्तर मणिनागतीर्थमें जाकर तीर्थयात्री सहस्र गोदानका फल प्राप्त करे

Approaching these sacred fords, O best of men, one is honored in the world of heaven. O Bharata, O jewel among men: by going to the tīrthas named Sugandhā, Śatakumbhā, and Pañcayajñā, a person becomes firmly established in heaven. Thereafter, by proceeding to the Maṇināga tīrtha, the pilgrim gains the merit equal to the gift of a thousand cows.

Verse 107

तैर्थिकं भुज्जते यस्तु मणिनागस्थ भारत । दष्टस्याशीविषेणापि न तस्य क्रमते विषम्‌

Ghūlastya said: “O Bhārata, whoever partakes of the sacred, pilgrim’s fare while dwelling with the jewel-bearing Nāga— even if he is bitten by a deadly serpent, the poison does not take hold of him.”

Verse 108

ततो गच्छेत ब्रह्मुर्षेगौतमस्य वन प्रियम्‌,तत्पश्चात्‌ ब्रह्मर्षि गौतमके प्रिय वनकी यात्रा करे। वहाँ अहल्याकुण्डमें स्नान करनेसे मनुष्य परमगतिको प्राप्त होता है। राजन! गौतमके आश्रममें जाकर मनुष्य अपने लिये लक्ष्मी प्राप्त कर लेता है

Then one should proceed to the beloved forest of the Brahmarṣi Gautama. After that, one should undertake the pilgrimage to Gautama’s cherished woodland. There, by bathing in the Ahalyā Pool, a person attains the highest state. O King, by going to Gautama’s hermitage, a person gains prosperity for oneself—showing how reverence for sacred places and disciplined pilgrimage are linked with inner uplift and rightful well-being.

Verse 109

अहल्याया हवदे स्नात्वा व्रजेत परमां गतिम्‌ । अभिगम्याश्रमं राजन्‌ विन्दते श्रियमात्मन:,तत्पश्चात्‌ ब्रह्मर्षि गौतमके प्रिय वनकी यात्रा करे। वहाँ अहल्याकुण्डमें स्नान करनेसे मनुष्य परमगतिको प्राप्त होता है। राजन! गौतमके आश्रममें जाकर मनुष्य अपने लिये लक्ष्मी प्राप्त कर लेता है

Ghūlastya said: “By bathing in the lake of Ahalyā one attains the highest state. O King, by going to Gautama’s hermitage one gains prosperity for oneself.” The verse commends pilgrimage and reverent approach to a sage’s āśrama as a means of inner elevation and rightful well-being.

Verse 110

तत्रोदपानं धर्मज्ञ त्रिषु लोकेषु विश्रुतम्‌ । तत्राभिषेकं कृत्वा तु वाजिमेधमवाप्लुयात्‌,धर्मज्ञ! वहाँ एक त्रिभुवनविख्यात कूप है, जिसमें स्नान करनेसे अश्वमेधयज्ञका फल प्राप्त होता है

Ghūlastya said: “O knower of dharma, there is a well there renowned throughout the three worlds. Having performed ablution there, one attains the merit of the Aśvamedha sacrifice.” The statement elevates a simple act of purification into a morally charged act: sacred places and sincere rites can confer great spiritual fruit, emphasizing dharma through purity, faith, and right intention rather than mere grandeur.

Verse 111

जनकस्य तु राजर्षे: कूपस्त्रिदशपूजित: । तत्राभिषेकं कृत्वा तु विष्णुलोकमवाप्रुयात्‌,राजर्षि जनकका एक कूप है, जिसका देवता भी सम्मान करते हैं। वहाँ स्नान करनेसे मनुष्य विष्णुलोकमें जाता है

“O royal sage, there is a well belonging to King Janaka, revered even by the gods. One who performs ablution there attains the world of Viṣṇu.” The verse frames sacred geography as a support for dharma: reverence, purity of conduct, and faith expressed through disciplined ritual are presented as means toward higher spiritual destiny.

Verse 112

ततो विनशनं गच्छेत्‌ सर्वपापप्रमोचनम्‌ । वाजपेयमवाप्रोति सोमलोकं च गच्छति,तत्पश्चात्‌ सब पापोंसे छुड़ानेवाले विनशनतीर्थको जाय, जिससे मनुष्य वाजपेययज्ञका फल पाता और सोमलोकको जाता है

Then one should proceed to Vinaśana, a sacred ford renowned as a remover of all sins. By visiting it, a person is said to obtain the merit equivalent to the Vājapeya sacrifice and thereafter attain the world of Soma—thus presenting pilgrimage as an ethical discipline of purification and uplift rather than mere travel.

Verse 113

गण्डकीं तु समासाद्य सर्वतीर्थजलोद्धवाम्‌ । वाजपेयमवाप्रोति सूर्यलोक॑ च गच्छति,गण्डकी नदी सब तीर्थोंके जलसे उत्पन्न हुई है। वहाँ जाकर तीर्थयात्री अश्वमेधयज्ञका फल पाता और सूर्यलोकमें जाता है

Ghūlastya said: “One who reaches the Gaṇḍakī—said to have arisen from the waters of all sacred fords—obtains the merit of the Vājapeya sacrifice and, through that sanctifying power, attains the world of the Sun.” The statement frames pilgrimage as an ethical discipline: approaching a tīrtha with reverence is portrayed as a means of inner purification and elevated destiny.

Verse 114

ततो विशल्यामासाद्य नदी त्रैलोक्यविश्रुताम्‌ । अग्निष्टोममवाप्रोति स्वर्गलोक॑ च गच्छति,तत्पश्चात्‌ त्रिलोकीमें विख्यात विशल्या नदीके तटपर जाकर स्नान करे। इससे वह अग्निष्टोमयज्ञका फल पाता और स्वर्गलोकमें जाता है

Then, having reached the river Viśalyā—renowned throughout the three worlds—one should bathe on its bank. By that act one attains the merit equal to the Agniṣṭoma sacrifice and proceeds to the heavenly world. The passage frames pilgrimage and ritual purity as ethically potent actions that can substitute for costly sacrificial rites, emphasizing accessible dharmic merit through sacred geography and disciplined conduct.

Verse 115

ततो<थिवड्ुं धर्मज्ञ समाविश्य तपोवनम्‌ । गुहकेषु महाराज मोदते नात्र संशय:,धर्मज्ञ महाराज! तदनन्तर वंगदेशीय तपोवनमें प्रवेश करके तीर्थयात्री इस शरीरके अन्तमें गुह्कलोकमें जाकर निःसंदेह आनन्दका भागी होता है

Then, O knower of dharma, having entered that sacred forest of austerities, the pilgrim—O great king—at the end of this embodied life reaches the world of the Guhyakas and, without doubt, becomes a sharer of joy. The passage underscores the ethical promise that disciplined pilgrimage and reverent entry into holy places bear auspicious fruit beyond this life.

Verse 116

कम्पनां तु समासाद्य नदीं सिद्धनिषेविताम्‌ । पुण्डरीकमवाप्रोति स्वर्गलोकं॑ च गच्छति,तत्पश्चात्‌ सिद्धसेवित कम्पना नदीमें पहुँचकर मनुष्य पुण्डरीकयज्ञका फल पाता और स्वर्गलोकमें जाता है

Having reached the Kampanā River, frequented by perfected sages (siddhas), a person attains the merit of the Puṇḍarīka sacrifice and thereafter goes to the heavenly world. The passage underscores the Mahābhārata’s tīrtha-ethic: reverent approach to sanctified places, associated with the presence of the spiritually accomplished, is presented as a powerful means of moral and religious uplift.

Verse 117

अथ माहेश्वरी धारां समासाद्य धराधिप । अश्वमेधमवाप्रोति कुलं चैव समुद्धरेत्‌,राजन! तत्पश्चात्‌ माहेश्वरी धाराकी यात्रा करनेसे तीर्थयात्रीको अश्वमेधयज्ञका फल मिलता है और वह अपने कुलका उद्धार कर देता है

Then, O lord of the earth, having reached the sacred stream called Māheśvarī Dhārā, a pilgrim attains the merit of an Aśvamedha sacrifice and thereby uplifts and redeems his lineage. The passage frames pilgrimage and devotion to Maheśvara (Śiva) as a powerful ethical act whose fruits extend beyond the individual to one’s family line.

Verse 118

दिवौकसां पुष्करिणीं समासाद्य नराधिप । न दुर्गतिमवाप्रोति वाजिमेधं च विन्दति,नरेश्वर! फिर देवपुष्करिणीमें जाकर मानव कभी दुर्गतिमें नहीं पड़ता और अश्वमेधयज्ञका फल पाता है

O king, having reached the celestial sacred lake, a person does not fall into an evil destiny; rather, O lord of men, he attains the merit equivalent to that of the Aśvamedha sacrifice. The verse frames pilgrimage to a divinely charged tīrtha as an ethically elevating act that protects one from moral-spiritual decline and grants great religious merit.

Verse 119

अथ सोमपदं गच्छेद्‌ ब्रह्मचारी समाहित: । माहेश्वरपदे स्नात्वा वाजिमेधफलं लभेत्‌,तदनन्तर ब्रह्मचर्यपालनपूर्वक एकाग्रचित्त हो सोमपदतीर्थमें जाय। वहाँ माहेश्वरपदमें स्नान करनेसे अश्वमेधयज्ञका फल मिलता है

Then, with disciplined celibacy and a collected mind, one should proceed to the sacred ford called Somapada. Having bathed at the spot known as Māheśvarapada, one is said to obtain the merit equivalent to that of performing the Aśvamedha sacrifice—teaching that inner restraint and devoted pilgrimage can yield great spiritual fruit.

Verse 120

तत्र कोटिस्तु तीर्थानां विश्रुता भरतर्षभ । कूर्मरूपेण राजेन्द्र हासुरेण दुरात्मना,पुण्डरीकमवाप्रोति विष्णुलोकं॑ च गच्छति । भरतकुलतिलक! वहाँ तीर्थोकी विख्यात श्रेणीको एक दुरात्मा असुर कूर्मरूप धारण करके हरकर लिये जाता था। राजन! यह देख सर्वशक्तिमान्‌ भगवान्‌ विष्णुने उस तीर्थश्रेणीका उद्धार किया। युधिष्ठिर! वहाँ उस तीर्थकोटिमें स्नान करना चाहिये। ऐसा करनेवाले यात्रीको पुण्डरीकयज्ञका फल मिलता है और वह विष्णुलोकको जाता है

There, O bull among the Bharatas, is a celebrated ‘multitude of sacred fords’ (tīrtha-koṭi). O king, a wicked Asura named Hāsura, assuming the form of a tortoise, used to seize and carry it away. Seeing this, the all-powerful Lord Viṣṇu rescued and restored that sacred complex. O Yudhiṣṭhira, one should bathe in that tīrtha-koṭi; the pilgrim who does so gains the merit of the Puṇḍarīka sacrifice and attains the world of Viṣṇu.

Verse 121

ह्वियमाणा हृता राजन्‌ विष्णुना प्रभविष्णुना | तत्राभिषेकं कुर्वीत तीर्थकोट्यां युधिष्ठिर

Ghūlastya said: “O King, she was being invoked and yet was carried away by Viṣṇu, the all-powerful Lord. Therefore, O Yudhiṣṭhira, one should perform the consecratory rite (abhiṣeka) there, at the sacred ford called Tīrthakoṭī.”

Verse 122

ततो गच्छेत राजेन्द्र स्थानं नारायणस्य च

“Then, O best of kings, one should proceed to the sacred abode of Nārāyaṇa as well.” The line urges the ruler toward purposeful pilgrimage—turning from mere movement to a dharmic journey directed to a divine seat, implying reverence, self-restraint, and the seeking of higher guidance.

Verse 123

सदा संनिहितो यत्र विष्णुर्वसति भारत । यत्र ब्रह्मादयो देवा ऋषयश्च॒ तपोधना:

O Bhārata, wherever Viṣṇu dwells—ever present—there too abide Brahmā and the other gods, and the sages rich in austerity. The verse underscores that the divine presence sanctifies a place and draws all higher powers and holy seers to it, making it a natural center for reverence and right conduct.

Verse 124

आदित्या वसवो रुद्रा जनार्दनमुपासते । शालग्राम इति ख्यातो विष्णुरद्भुतकर्मक:

Ghūlastya said: “The Ādityas, the Vasus, and the Rudras worship Janārdana. That wondrous-working Viṣṇu is renowned here as ‘Śālagrāma’.”

Verse 125

राजेन्द्र! तदनन्तर नारायण-स्थानको जाय। भरतनन्दन! वहाँ भगवान्‌ विष्णु सदा निवास करते हैं। ब्रह्मा आदि देवता, तपोधन ऋषि, आदित्य, वसु तथा रुद्र भी वहाँ रहकर जनार्दनकी उपासना करते हैं। उस तीर्थमें अद्भुतकर्मा भगवान्‌ विष्णु शालग्रामके नामसे प्रसिद्ध हैं ।। अभिगम्य त्रिलोकेशं वरदं विष्णुमव्ययम्‌ । अश्वमेधमवाप्रोति विष्णुलोकं॑ च गच्छति,तीनों लोकोंके स्वामी उन वरदायक अविनाशी भगवान्‌ विष्णुके समीप जाकर मनुष्य अश्वमेधयज्ञका फल पाता और विष्णुलोकमें जाता है

Ghūlastya said: “O king! After that comes the sacred place called Nārāyaṇa-sthāna. O descendant of Bharata, there the Blessed Lord Viṣṇu dwells eternally. Brahmā and the other gods, ascetic sages rich in austerity, the Ādityas, the Vasus, and the Rudras also remain there and worship Janārdana. In that holy ford the Lord of wondrous deeds, Viṣṇu, is renowned by the name Śālagrāma. One who approaches that imperishable Viṣṇu—Lord of the three worlds and giver of boons—obtains the merit of an Aśvamedha sacrifice and goes to the world of Viṣṇu.”

Verse 126

तत्रोदपानं धर्मज्ञ सर्वपापप्रमोचनम्‌ । समुद्रास्तत्र चत्वार: कूपे संनिहिता: सदा

There is a well there, O knower of dharma, that frees one from all sins. In that very well, the four oceans are said to be ever-present together.

Verse 127

धर्मज्ञ! वहाँ एक कूप है, जो सब पापोंको दूर करनेवाला है। उसमें सदा चारों समुद्र निवास करते हैं ।। तत्रोपस्पृश्य राजेन्द्र न दुर्गतिमवाप्रुयात्‌ । अभिगम्य महादेवं वरदं रुद्रमव्ययम्‌,राजेन्द्र! उसमें निवास करनेसे मनुष्य कभी दुर्गतिमें नहीं पड़ता। सबको वर देनेवाले अविनाशी महादेव रुद्रके समीप जाकर मनुष्य मेघोंके आवरणसे मुक्त हुए चन्द्रमाकी भाँति सुशोभित होता है। नरेश्वर! वहीं जातिस्मरतीर्थ है; जिसमें स्नान करके मनुष्य पवित्र एवं शुद्धचित्त हो जाता है। अर्थात्‌ उसके शरीर और मनकी शुद्धि हो जाती है

O knower of dharma! There is a well there that removes all sins; within it the four oceans are said to dwell continually. O king, by touching its waters one does not fall into an evil destiny. And by approaching the imperishable Rudra—Mahādeva, the giver of boons—one becomes radiant, like the moon freed from the veil of clouds. O lord of men, that very place is the ‘Tīrtha of Remembering Past Births’; bathing there makes a person pure and clear-minded—bringing purification of both body and mind.

Verse 128

विराजति यथा सोमो मेघैर्मुक्तो नराधिप । जातिस्मरमुपस्पृश्य शुचि: प्रयतमानस:,राजेन्द्र! उसमें निवास करनेसे मनुष्य कभी दुर्गतिमें नहीं पड़ता। सबको वर देनेवाले अविनाशी महादेव रुद्रके समीप जाकर मनुष्य मेघोंके आवरणसे मुक्त हुए चन्द्रमाकी भाँति सुशोभित होता है। नरेश्वर! वहीं जातिस्मरतीर्थ है; जिसमें स्नान करके मनुष्य पवित्र एवं शुद्धचित्त हो जाता है। अर्थात्‌ उसके शरीर और मनकी शुद्धि हो जाती है

Ghūlastya said: “O lord of men, just as the Moon shines when freed from the covering of clouds, so does a person become radiant after approaching this sacred place. By bathing at the tīrtha called Jātismara, one becomes pure, with a disciplined and cleansed mind. Dwelling here, a human being does not fall into misfortune; and by going near the imperishable boon-giving Mahādeva Rudra, one attains a state of inner and outer purification.”

Verse 129

जातिस्मरत्वमाप्रोति स्नात्वा तत्र न संशय: । माहेश्वरपुरं गत्वा अर्चयित्वा वृषध्वजम्‌,उस तीर्थमें स्नान करनेसे पूर्वजन्मकी बातोंका स्मरण करनेकी शक्ति प्राप्त हो जाती है, इसमें संशय नहीं है। माहेश्वरपुरमें जाकर भगवान्‌ शंकरकी पूजा और उपवास करनेसे मनुष्य सम्पूर्ण मनोवांछित कामनाओं-को प्राप्त कर लेता है, इसमें तनिक भी संदेह नहीं है। तत्पश्चात्‌ सब पापोंको दूर करनेवाले वामनतीर्थकी यात्रा करके भगवान्‌ श्रीहरिके निकट जाय। उनका दर्शन करनेसे मनुष्य कभी दुर्गतिमें नहीं पड़ता। इसके बाद सब पापोंसे छुड़ानेवाले कुशिकाश्रमकी यात्रा करे

Ghūlastya said: “By bathing at that sacred ford, one surely gains the power to remember former births—of this there is no doubt. And by going to Māheśvarapura, worshipping the Bull-bannered Lord (Śiva), and observing a fast, a person attains all desired aims; in this too there is not the slightest uncertainty.”

Verse 130

ईप्सिताल्लँभते कामानुपवासान्न संशय: । ततस्तु वामनं गत्वा सर्वपापप्रमोचनम्‌,उस तीर्थमें स्नान करनेसे पूर्वजन्मकी बातोंका स्मरण करनेकी शक्ति प्राप्त हो जाती है, इसमें संशय नहीं है। माहेश्वरपुरमें जाकर भगवान्‌ शंकरकी पूजा और उपवास करनेसे मनुष्य सम्पूर्ण मनोवांछित कामनाओं-को प्राप्त कर लेता है, इसमें तनिक भी संदेह नहीं है। तत्पश्चात्‌ सब पापोंको दूर करनेवाले वामनतीर्थकी यात्रा करके भगवान्‌ श्रीहरिके निकट जाय। उनका दर्शन करनेसे मनुष्य कभी दुर्गतिमें नहीं पड़ता। इसके बाद सब पापोंसे छुड़ानेवाले कुशिकाश्रमकी यात्रा करे

Ghūlastya said: “By fasting, a person surely attains the desires he seeks—there is no doubt of it. Thereafter, having gone to Vāmana-tīrtha, which releases one from all sins, one should proceed onward (in pilgrimage).” The passage situates religious discipline (upavāsa) and tīrtha-yātrā as ethical means of inner purification and the fulfillment of rightful aims, emphasizing faith, restraint, and the cleansing of wrongdoing through devotion and sacred travel.

Verse 131

अभिगम्य हरिं देवं न दुर्गतिमवाप्नुयात्‌ । कुशिकस्याश्रमं गच्छेत्‌ सर्वपापप्रमोचनम्‌,उस तीर्थमें स्नान करनेसे पूर्वजन्मकी बातोंका स्मरण करनेकी शक्ति प्राप्त हो जाती है, इसमें संशय नहीं है। माहेश्वरपुरमें जाकर भगवान्‌ शंकरकी पूजा और उपवास करनेसे मनुष्य सम्पूर्ण मनोवांछित कामनाओं-को प्राप्त कर लेता है, इसमें तनिक भी संदेह नहीं है। तत्पश्चात्‌ सब पापोंको दूर करनेवाले वामनतीर्थकी यात्रा करके भगवान्‌ श्रीहरिके निकट जाय। उनका दर्शन करनेसे मनुष्य कभी दुर्गतिमें नहीं पड़ता। इसके बाद सब पापोंसे छुड़ानेवाले कुशिकाश्रमकी यात्रा करे

Having approached Hari, the divine Lord, a person would not fall into an evil destiny. Thereafter one should go to the hermitage of Kuśika, a place renowned for releasing one from all sins. The passage frames pilgrimage and worship as ethical purification: sincere devotion and sacred travel are presented as safeguards against moral decline and its consequences.

Verse 132

कौशिकी तत्र गच्छेत महापापप्रणाशिनीम्‌ । राजसूयस्य यज्ञस्य फल प्राप्रोति मानव:,वहीं बड़े-बड़े पापोंका नाश करनेवाली कौशिकी (कोशी) नदी है। उसके तटपर जाकर स्नान करे। ऐसा करनेवाला मानव राजसूययज्ञका फल पाता है

“One should go there to the river Kauśikī, the great destroyer of sins. A person who goes to her bank and bathes attains the merit equivalent to that of the Rājasūya sacrifice.”

Verse 133

ततो गच्छेत राजेन्द्र चम्पकारण्यमुत्तमम्‌ | तत्रोष्य रजनीमेकां गोसहस्रफलं लभेत्‌,राजेन्द्र! तदनन्तर उत्तम चम्पकारण्य (चम्पारन)-की यात्रा करे। वहाँ एक रात निवास करनेसे तीर्थयात्रीको सहस्र गोदानका फल मिलता है

Then, O best of kings, one should proceed to the excellent Campakāraṇya. Having stayed there for a single night, O king, the pilgrim attains the merit equivalent to the gift of a thousand cows—thus the sacred journey is praised for its power to multiply righteous merit through disciplined travel and reverent dwelling.

Verse 134

अथ ज्येछिलमासाद्य तीर्थ परमदुर्लभम्‌ । तत्रोष्य रजनीमेकां गोसहस्रफलं लभेत्‌,तत्पश्चात्‌ परम दुर्लभ ज्येष्लिलतीर्थमें जाकर एक रात निवास करनेसे मानव सहस्र गोदानका फल पाता है

Then, having reached the exceedingly rare sacred ford called Jyeṣṭhila, one who stays there for a single night is said to obtain the merit equal to gifting a thousand cows. The passage underscores the Mahābhārata’s tīrtha-ethic: disciplined pilgrimage and reverent observance at holy places are presented as powerful means of accruing dharmic merit.

Verse 135

तत्र विश्वेश्वरं दृष्टवा देव्या सह महाद्युतिम्‌ । मित्रावरुणयोलेंकानाप्रोति पुरुषर्षभ

There, having beheld the Lord of the universe, radiant with great splendor and accompanied by the Goddess, he attained the worlds of Mitra and Varuṇa—O bull among men. The passage underscores that a direct vision of the divine, joined with reverence, culminates in exalted spiritual attainment and a righteous end.

Verse 136

कन्यासंवेद्यमासाद्य नियतो नियताशन:

Having reached a state that is to be understood through the maiden’s testimony, he remained self-restrained, living under discipline and taking only regulated food—signaling a deliberate commitment to ascetic control and moral steadiness in the unfolding account.

Verse 137

मनो: प्रजापतेलोंकानाप्रोति पुरुषर्षभ । कन्यायां ये प्रयच्छन्ति दानमण्वपि भारत

Ghūlastya said: “O bull among men, whoever gives even the smallest gift to a maiden attains the worlds of Manu, the Lord of creatures. O Bhārata, such giving—however slight—bears great merit.”

Verse 138

तदक्षय्यमिति प्राहु#ऋषय: संशितव्रता: । पुरुषश्रेष्ठी इसके बाद नियमपूर्वक नियमित भोजन करते हुए तीर्थयात्रीको कन्यासंवेद्य नामक तीर्थमें जाना चाहिये। इससे वह प्रजापति मनुके लोक प्राप्त कर लेता है। भरतनन्दन! जो लोग कन्यासंवेद्यतीर्थमें थोड़ा-सा भी दान देते हैं, उनके उस दानको उत्तम व्रतका पालन करनेवाले महर्षि अक्षय बताते हैं ।। निश्चवीरां च समासाद्य त्रिषु लोकेषु विश्रुताम्‌,तदनन्तर त्रिलोकविख्यात निश्चीरा नदीकी यात्रा करे। इससे अश्वमेधयज्ञका फल प्राप्त होता है और तीर्थयात्री पुरुष भगवान्‌ विष्णुके लोकमें जाता है। नरश्रेष्ठ जो मानव निश्वीरासंगममें दान देते हैं, वे रोग-शोकसे रहित इन्द्रलोकमें जाते हैं। वहीं तीनों लोकोंमें विख्यात वसिष्ठ-आश्रम है

“That (gift) is declared to be imperishable,” said the sages of firm and disciplined vows. In the context of the pilgrimage narrative, the statement underscores a moral principle: even a small act of giving at a sacred place, when done with restraint and right intention, yields enduring merit that does not perish with time.

Verse 139

अश्वमेधमवाप्रोति विष्णुलोकं॑ च गच्छति । ये तु दानं॑ प्रयच्छन्ति निश्चीरासंगमे नरा:,तदनन्तर त्रिलोकविख्यात निश्चीरा नदीकी यात्रा करे। इससे अश्वमेधयज्ञका फल प्राप्त होता है और तीर्थयात्री पुरुष भगवान्‌ विष्णुके लोकमें जाता है। नरश्रेष्ठ जो मानव निश्वीरासंगममें दान देते हैं, वे रोग-शोकसे रहित इन्द्रलोकमें जाते हैं। वहीं तीनों लोकोंमें विख्यात वसिष्ठ-आश्रम है

He attains the merit of the Aśvamedha sacrifice and goes to Viṣṇu’s world. Those men who give gifts at the confluence of the Niścīrā river likewise gain exalted fruit—reaching a heavenly state free from disease and sorrow. In that very region is also the famed hermitage of Vasiṣṭha, renowned throughout the three worlds.

Verse 140

ते यान्ति नरशार्दूल शक्रलोकमनामयम्‌ । तत्राश्रमो वसिष्ठस्य त्रिषु लोकेषु विश्रुत:,तदनन्तर त्रिलोकविख्यात निश्चीरा नदीकी यात्रा करे। इससे अश्वमेधयज्ञका फल प्राप्त होता है और तीर्थयात्री पुरुष भगवान्‌ विष्णुके लोकमें जाता है। नरश्रेष्ठ जो मानव निश्वीरासंगममें दान देते हैं, वे रोग-शोकसे रहित इन्द्रलोकमें जाते हैं। वहीं तीनों लोकोंमें विख्यात वसिष्ठ-आश्रम है

“O tiger among men, they attain Śakra’s world, free from disease. There stands the hermitage of Vasiṣṭha, renowned throughout the three worlds.” In context, the passage praises tīrtha-yātrā and dāna: by giving at the sacred confluence (Niścīrā-saṅgama) and proceeding on pilgrimage, a traveler gains great merit—likened to the fruit of an Aśvamedha—and reaches exalted, sorrowless realms. The ethical emphasis is that reverence for holy places, disciplined travel, and generosity purify one’s life and direct it toward higher ends.

Verse 141

तत्राभिषेकं कुर्वाणो वाजपेयमवाप्नुयात्‌ । देवकूटं समासाद्य ब्रह्मर्षिगणसेवितम्‌

There, one who performs the consecration rite would attain the merit of a Vājapeya sacrifice. Having reached Devakūṭa—frequented and revered by hosts of Brahmarṣis—one gains sanctifying religious fruit through proper ritual action in a holy place, emphasizing that disciplined observance and sacred association elevate one’s spiritual standing.

Verse 142

अश्वमेधमवाप्रोति कुलं चैव समुद्धरेत्‌ । वहाँ स्नान करनेवाला मनुष्य वाजपेययज्ञका फल पाता है। तदनन्तर ब्रह्मर्षियोंसे सेवित देवकूट-तीर्थमें जाकर स्नान करे। ऐसा करनेवाला पुरुष अश्वमेध-यज्ञका फल पाता और अपने कुलका उद्धार कर देता है || १४१ $ || ततो गच्छेत राजेन्द्र कौशिकस्य मुने्हदम्‌,राजेन्द्र! तत्पश्चात्‌ कौशिक मुनिके कुण्डमें स्नानके लिये जाय, जहाँ कुशिकनन्दन विश्वामित्रने उत्तम सिद्धि प्राप्त की थी। वीर! भरतकुलभूषण! उस तीर्थमें कौशिकी नदीके तटपर एक मासतक निवास करे

Ghūlastya said: “By bathing at that sacred place one gains the merit of the Vājapeya sacrifice. Thereafter, O king, one should go to the Devakūṭa pilgrimage-site, revered and frequented by Brahmarṣis, and bathe there. Doing so, a man attains the fruit of the Aśvamedha sacrifice and becomes a cause for the uplift of his lineage. Then, O best of kings, he should proceed to the bathing-pond of the sage Kauśika—where Viśvāmitra, the son of Kuśika, attained supreme spiritual accomplishment. O hero, ornament of the Bharata line, one should dwell for a month at that tīrtha on the bank of the Kauśikī river.”

Verse 143

यत्र सिद्धि परां प्राप्तो विश्वामित्रो5$थ कौशिक: । तत्र मासं वसेद्‌ वीर कौशिक्यां भरतर्षभ,राजेन्द्र! तत्पश्चात्‌ कौशिक मुनिके कुण्डमें स्नानके लिये जाय, जहाँ कुशिकनन्दन विश्वामित्रने उत्तम सिद्धि प्राप्त की थी। वीर! भरतकुलभूषण! उस तीर्थमें कौशिकी नदीके तटपर एक मासतक निवास करे

Ghūlastya said: “O heroic king, bull among the Bharatas! At the very place where Viśvāmitra—the son of Kuśika—attained supreme spiritual accomplishment, you should dwell for a month on the bank of the Kauśikī. This disciplined stay at the sacred ford is prescribed as a means of purification and merit, following the example of the sage’s achieved perfection.”

Verse 144

अश्वमेधस्य यत्‌ पुण्यं तन्‍्मासेनाधिगच्छति । सर्वतीर्थवरे चैव यो वसेत महाह्दे

Ghūlastya said: “Whatever merit is gained from the Aśvamedha sacrifice, that same merit one attains within a month—if one dwells at the supreme of all sacred fords, at the great lake. The teaching is that sincere residence and disciplined living at an eminent tīrtha can equal the fruit of grand royal rites, shifting emphasis from costly display to accessible, ethically grounded pilgrimage and restraint.”

Verse 145

कुमारमभिगम्याथ वीराश्रमनिवासिनम्‌

Then, approaching the young prince who was residing in the hermitage of the hero-sage, he addressed him—setting the scene for counsel and instruction within the disciplined, dharma-oriented life of the āśrama.

Verse 146

अग्निधारां समासाद्य त्रिषु लोकेषु विश्रुताम्‌

Having reached Agnidhārā—renowned throughout the three worlds—the speaker points to a sacred, widely celebrated place, implying that approaching such a famed tīrtha is itself a meritorious act and a gateway to righteous conduct and purification.

Verse 147

अधिगम्य महादेवं वरदं विष्णुमव्ययम्‌,वहाँ वर देनेवाले महान्‌ देवता अविनाशी भगवान्‌ विष्णुके निकट जाकर उनका दर्शन और पूजन करे

Having approached the great deity—Viṣṇu, the imperishable bestower of boons—one should go into His presence, behold Him, and worship Him. The counsel emphasizes that true aid and rightful blessings are sought through reverent devotion to the divine, not through mere force or entitlement.

Verse 148

पितामहसरो गत्वा शैलराजसमीपत: । तत्राभिषेकं कुर्वाणो हाग्निष्टोममवाप्रुयात्‌,गिरिराज हिमालयके निकट पितामहसरोवरमें जाकर स्नान करनेवाले पुरुषको अग्निष्टोमयज्ञका फल मिलता है

Ghūlastya said: “Having gone to the sacred lake called Pitāmaha-saras near the king of mountains (Himālaya), a person who performs ritual bathing there attains the merit equivalent to the Agniṣṭoma sacrifice.” The passage underscores the Mahābhārata’s ethic that sincere pilgrimage and purification at revered tīrthas can confer great spiritual fruit, encouraging disciplined, faith-filled conduct rather than mere display.

Verse 149

पितामहस्य सरस: प्रख्बुता लोकपावनी । कुमारधारा तत्रैव त्रिषु लोकेषु विश्रुता,पितामहसरोवरसे सम्पूर्ण जगत्‌को पवित्र करनेवाली एक धारा प्रवाहित होती है, जो तीनों लोकोंमें कुमारधाराके नामसे विख्यात है

Ghūlastya said: “From the lake of the Pitāmaha there flows a mighty current that purifies the worlds. That very stream, renowned across the three worlds, is celebrated by the name Kumāradhārā.”

Verse 150

यत्र स्नात्वा कृतार्थो5स्मीत्यात्मानमवगच्छति । षष्ठकालोपवासेन मुच्यते ब्रह्म॒हत्यया,उसमें स्नान करके मनुष्य अपने-आपको कृतार्थ मानने लगता है। वहाँ रहकर छठे समय उपवास करनेसे मनुष्य ब्रह्महत्यासे छुटकारा पा जाता है

In that sacred place, after bathing, a person comes to recognize within himself, “I have attained my purpose.” By observing a fast at the sixth time (i.e., undertaking the prescribed periodic fast while staying there), one is released even from the grave sin of brahma-hatyā (the killing of a brāhmaṇa).

Verse 151

ततो गच्छेत धर्मज्ञ तीर्थसेवनतत्पर: । शिखर वै महादेव्या गौयस्त्रिलोक्यविश्रुतम्‌,धर्मज्ञ! तदनन्तर तीर्थसेवनमें तत्पर मानव महादेवी गौरीके शिखरपर जाय, जो तीनों लोकोंमें विख्यात है

Then, O knower of dharma, one who is devoted to the practice of visiting sacred fords should proceed to the peak of the Great Goddess—Gaurī’s renowned summit, celebrated throughout the three worlds. The instruction frames pilgrimage as a disciplined ethical pursuit: a dharma-informed seeker moves from tīrtha to tīrtha with reverence and purpose, approaching the Goddess’s holy height as a widely acknowledged locus of merit and purification.

Verse 152

समारुहा[ नरश्रेष्ठ स्तनकुण्डेषु संविशेत्‌ । स्तनकुण्डमुपस्पृश्य वाजपेयफलं लभेत्‌,नरश्रेष्ठ उस शिखरपर चढ़कर मानव स्तनकुण्डमें स्नान करे। स्तनकुण्डमें अवगाहन करनेसे वाजपेययज्ञका फल प्राप्त होता है

Ghūlastya said: “O best of men, having climbed up (to that summit), one should enter and bathe in the pools called Stanakuṇḍa. By touching and immersing in the Stanakuṇḍa, one attains the merit equivalent to the Vājapeya sacrifice.”

Verse 153

तत्राभिषेकं कुर्वाण: पितृदेवार्चने रत: । हयमेधमवाप्रोति शक्रलोकं॑ च गच्छति,उस तीर्थमें स्नान करके देवताओं और पितरोंकी पूजा करनेवाला पुरुष अश्वमेधयज्ञका फल पाता और इन्द्रलोकमें पूजित होता है

One who performs the sacred bathing rite at that tīrtha and is devoted to worship of the gods and the ancestors attains the merit of an Aśvamedha sacrifice and goes to Śakra’s (Indra’s) world, honored there. The verse frames tīrtha-bathing not as mere ritual, but as ethically charged devotion expressed through reverence to both divine powers and one’s forebears.

Verse 154

ताग्रारुणं समासाद्य ब्रह्मचारी समाहित: । अश्वमेधमवाप्रोति ब्रह्मलोक॑ च गच्छति,तदनन्तर ब्रह्मचर्यपालनपूर्वक एकाग्रचित्त हो ताम्रारुणतीर्थकी यात्रा करनेसे मनुष्य अश्वमेधयज्ञका फल पाता और ब्रह्मलोकमें जाता है

Ghūlastya said: “A disciplined celibate, steady and collected in mind, who reaches the sacred ford called Tāmra-Aruṇa, gains the merit of an Aśvamedha sacrifice and thereafter attains Brahmaloka. The teaching emphasizes that inner restraint and focused conduct, when joined to pilgrimage, can yield the highest spiritual fruit—comparable to great royal rites—without violence or worldly display.”

Verse 155

नन्दिन्यां च समासाद्य कूपं देवनिषेवितम्‌ | नरमेधस्य यत्‌ पुण्यं तदाप्रोति नराधिप,नन्दिनीतीर्थमें देवताओंद्वारा सेवित एक कूप है। नरेश्वर! वहाँ जाकर स्नान करनेसे मानव नरमेधयज्ञका पुण्यफल प्राप्त करता है

O king, there is at Nandinī a well frequented by the gods. By reaching it and bathing there, a man attains the same meritorious fruit that is said to arise from the Naramedha sacrifice—thus the passage elevates pilgrimage and purification as an ethical alternative to violent ritual, presenting sacred bathing as a dharmic means to great spiritual merit.

Verse 156

कालिकासंगमे स्नात्वा कौशिक्यरुणयोर्गत: । त्रिरात्रोपोषितो राजन्‌ सर्वपापै: प्रमुच्यते,राजन्‌! कौशिकी-अरुणा-संगम और कालिका-संगममें स्नान करके तीन रात उपवास करनेवाला मनुष्य सब पापोंसे मुक्त हो जाता है

O King, one who bathes at the confluence of the Kālikā, and who has gone to the meeting-place of the Kauśikī and the Aruṇā, then observes a fast for three nights, is released from all sins. The passage underscores the Mahābhārata’s tīrtha-ethic: disciplined pilgrimage—purifying waters joined with self-restraint—serves as a means of moral cleansing and renewed commitment to dharma.

Verse 157

उर्वशीतीर्थमासाद्य तत: सोमाश्रमं बुध: । कुम्भकर्णाश्रमं गत्वा पूज्यते भुवि मानव:,तदनन्तर उर्वशीतीर्थ, सोमाश्रम और कुम्भ-कर्णाश्रमकी यात्रा करके मनुष्य इस भूतलपर पूजित होता है

Having reached the sacred ford of Urvaśī and then the hermitage of Soma, the wise person proceeds to the hermitage of Kumbhakarṇa; by undertaking this sequence of pilgrimages, a human being becomes honored upon the earth. The passage frames tīrtha-yātrā as a disciplined, merit-bearing practice that elevates one’s standing through reverence for holy places and the self-restraint associated with them.

Verse 158

कोकामुखमुपस्पृश्य ब्रह्मचारी यतव्रत: । जातिस्मरत्वमाप्रोति दृष्टमेतत्‌ पुरातनै:,कोकामुखतीर्थमें स्नान करके ब्रह्मचर्य एवं संयम-नियमका पालन करनेवाला पुरुष पूर्वजन्मकी बातोंको स्मरण करनेकी शक्ति प्राप्त कर लेता है। यह बात प्राचीन पुरुषोंने प्रत्यक्ष देखी है

Verse 159

प्राइनदीं च समासाद्य कृतात्मा भवति द्विज: | सर्वपापविशुद्धात्मा शक्रलोक॑ च गच्छति

Ghūlastya said: “Having reached the Prāyaṇa River, a twice-born man becomes self-disciplined and inwardly composed. Purified in spirit from all sins, he then attains the world of Śakra (Indra).”

Verse 160

प्राइनदीतीर्थमें जानेसे द्विज कृतार्थ हो जाता है। वह सब पापोंसे शुद्धचित्त होकर इन्द्रलोकमें जाता है ।। ऋषभद्दीपमासाद्य मेध्यं क्रौड्चनिष्‌दनम्‌ । सरस्वत्यामुपस्पृश्य विमानस्थो विराजते,तीर्थसेवी मनुष्य पवित्र ऋषभद्वीप और क्रौज्चनिषूदनतीर्थमें जाकर सरस्वतीमें स्नान करनेसे विमानपर विराजमान होता है

A person devoted to visiting sacred fords attains the pure isle called Ṛṣabhadvīpa and the sanctifying ford known as Krauñca-nisūdana. Having bathed in the Sarasvatī there, he is said to shine seated in a celestial chariot—purified of sin and rewarded with an exalted heavenly state. The passage frames pilgrimage as an ethical discipline: cleansing the mind through holy contact and right intention, leading to spiritual elevation.

Verse 161

औद्दालकं महाराज तीर्थ मुनिनिषेवितम्‌ । तत्राभिषेकं कृत्वा वै सर्वपापै: प्रमुच्यते,महाराज! मुनियोंसे सेवित औद्यदालकतीर्थमें स्नान करके मनुष्य सब पापोंसे मुक्त हो जाता है

Ghūlastya said: “O great king, there is the sacred ford called Auddālaka, frequented and revered by sages. By performing the ritual bath there, a person is indeed released from all sins.”

Verse 162

धर्मतीर्थ समासाद्य पुण्य ब्रह्मर्षिसेवितम्‌ । वाजपेयमवाप्रोति विमानस्थश्व पूज्यते,परम पवित्र ब्रह्मर्षिसेवित धर्मतीर्थमें जाकर स्नान करनेवाला मनुष्य वाजपेययज्ञका फल पाता और विमानपर बैठकर पूजित होता है

Reaching the sacred Dharma-tīrtha—hallowed and frequented by great seer-sages—a person who bathes there attains the merit of the Vājapeya sacrifice; and, seated in a celestial aerial car, he is honored. The verse underscores that sincere purification at a sanctified place, upheld by the presence and practice of the righteous, can confer exalted spiritual reward comparable to elaborate ritual.

Verse 173

तत्‌ फलं तस्य भवति देव्याश्छन्देन भारत । भारत! तबसे उस देवीका “शाकम्भरी” ही नाम प्रसिद्ध हो गया। शाकम्भरीके समीप जाकर मनुष्य ब्रह्मचर्य पालनपूर्वक एकाग्रचित्त और पवित्र हो वहाँ तीन राततक शाक खाकर रहे तो बारह वर्षोतक शाकाहारी मनुष्यको जो पुण्य प्राप्त होता है, वह उसे देवीकी इच्छासे (तीन ही दिनोंमें) मिल जाता है

“That very fruit accrues to him by the Goddess’s own will, O Bhārata.” From that time the Goddess became renowned by the name Śākambharī. Whoever goes near Śākambharī and, observing brahmacarya, with a focused and purified mind, lives there for three nights eating only vegetables, receives—by the Goddess’s grace in just those three days—the same merit that a person devoted to a vegetable diet would otherwise gain over twelve years.

Verse 256

तत्र स्नात्वा नरव्यात्र न शोचति नराधिप । नरव्याप्र! नराधिप! वहाँ स्नान करके मनुष्य कभी शोकमें नहीं पड़ता

Ghūlastya said: “O king, O leader of men, having bathed there a person does not fall into grief. That sacred act of bathing at that place becomes a means of inner relief, loosening the hold of sorrow and restoring steadiness of mind.”

Verse 533

एककालं निराहारो लोकानावसते शुभान्‌ | वीरप्रमोक्षतीर्थमें जाकर मनुष्य सब पापोंसे छुटकारा पा जाता है। भारत! कृत्तिका और मधघाके तीर्थमें जाकर मानव अग्निष्टोम और अतितरात्र यज्ञोंका फल पाता है। वहीं प्रात:-संध्याके समय परम उत्तम विद्यातीर्थमें जाकर स्नान करनेसे मनुष्य जहाँ-कहीं भी विद्या प्राप्त कर लेता है। जो सब पापोंसे छुड़ानेवाले महाश्रमतीर्थमें एक समय उपवास करके एक रात वहीं निवास करता है, उसे शुभ लोकोंकी प्राप्ति होती है

Ghūlastya said: “One who eats only once and remains without further food, staying for a night at the Mahāśrama ford that removes all sins, attains auspicious worlds. By going to the ford called Vīrapramokṣa, a person is freed from all sins. O Bhārata, by visiting the sacred places of Kṛttikā and Madhgā one gains the merit of the Agniṣṭoma and Atirātra sacrifices. And there, bathing at dawn at the supremely excellent Vidyā-tīrtha, a person obtains learning wherever he may be.”

Verse 683

पितृदेवार्चनपरो वाजपेयमवाप्नुयात्‌ । वहाँसे क्षीरवती नामक पुण्यतीर्थमें जाय, जो अत्यन्त पुण्यात्मा पुरुषोंसे भरी हुई है। वहाँ स्नान करके देवता और पितरोंके पूजनमें लगा हुआ मनुष्य वाजपेययज्ञका फल पाता है

Ghūlastya said: “One who is devoted to the worship of the Fathers and the gods attains the merit of the Vājapeya sacrifice. From there one should go to the holy ford called Kṣīravatī, a supremely sacred place frequented by men of great purity. Bathing there and applying oneself to honoring the gods and the ancestors, a person gains the fruit of performing the Vājapeya rite.”

Verse 733

अश्वमेधमवाप्रोति पुनाति च कुलं नर: । कुरुनन्दन! गोमतीके रामतीर्थमें स्नान करके मनुष्य अश्वमेधयज्ञका फल पाता और अपने कुलको पवित्र कर देता है

Ghūlastya said: “O joy of the Kurus! By bathing at Rāma-tīrtha on the river Gomatī, a person attains the merit of the Aśvamedha sacrifice and purifies his lineage. The teaching is that sincere pilgrimage and sacred bathing, performed with faith and right conduct, can confer great spiritual merit and uplift one’s family line.”

Verse 793

प्राणानुत्सृज्य तत्रैव मोक्ष प्राप्नोति मानव: । कुरुश्रेष्ठ! अविमुक्त तीर्थमें जाकर तीर्थसेवी मनुष्य देवदेव महादेवजीका दर्शनमात्र करके ब्रह्महत्यासे मुक्त हो जाता है। वहीं प्राणोत्सर्ग करके मनुष्य मोक्ष प्राप्त कर लेता है

Ghulastya said: “O best of the Kurus! A man who goes to the sacred ford called Avimukta and lives as a pilgrim there is freed from the sin of brahmin-slaying merely by obtaining the sight of Mahādeva, the God of gods. And if he relinquishes his life there itself, he attains liberation.”

Verse 873

सर्वपापविशुद्धात्मा सोमलोकं व्रजेद्‌ ध्रुवम्‌ राजेन्द्र! वहाँसे लोकविख्यात धेनुतीर्थमें जाय। महाराज! वहाँ एक रात रहकर तिलकी गौका दान करे।- इससे तीर्थयात्री पुरुष सब पापोंसे शुद्धचित्त हो निश्चय ही सोमलोकमें जाता है

Ghūlastya said: “O best of kings, a person whose inner self has been purified of all sins surely attains the world of Soma. From there, let him go to the renowned sacred ford called Dhenutīrtha. O great king, having stayed there for a single night, he should give in charity a cow marked with sesame. By this observance, the pilgrim becomes pure-minded, cleansed of all wrongdoing, and certainly reaches Soma’s heavenly realm.”

Verse 1036

राजसूयाश्चदमेधाभ्यां फलं विन्दति मानव: । राजेन्द्र! तदनन्तर परम उत्तम ब्रह्मस्थानको जाय। महाराज! पुरुषोत्तम! वहाँ ब्रह्माजीके समीप जाकर मनुष्य राजसूय और अभश्वमेधयज्ञोंका फल पाता है

Ghūlastya said: “A human being attains the merit of the Rājasūya and the Aśvamedha sacrifices. O best of kings, thereafter he reaches the supremely excellent abode of Brahmā. O great king, O highest of men, by going into Brahmā’s presence there, one receives the full fruit of the Rājasūya and Aśvamedha rites.”

Verse 1056

यक्षिण्यास्तु प्रसादेन मुच्यते ब्रह्म॒हत्यया । नरेश्वर! तदनन्तर तीर्थसेवी मनुष्य राजगृहको जाय। वहाँ स्नान करके वह कक्षीवान्‌के समान प्रसन्न होता है। उस तीर्थमें पवित्र होकर पुरुष यक्षिणीदेवीका नैवेद्य भक्षण करे। यक्षिणीके प्रसादसे वह ब्रह्महत्यासे मुक्त हो जाता है

Ghūlastya said: O king, by the grace of the Yakṣiṇī one is released from the sin of brahmahatyā (the killing of a brāhmaṇa). Thereafter, a man devoted to visiting sacred fords comes to a place called Rājagṛha. Bathing there, he becomes joyful, like Kakṣīvān. Having become purified at that tīrtha, he should partake of the Yakṣiṇī-goddess’s consecrated offering. Through the Yakṣiṇī’s favor, he is freed from the burden of brahmahatyā—showing that sincere tīrtha-practice, purity, and reverent acceptance of divine grace are presented as means of moral restoration after grave wrongdoing.

Verse 1076

तत्रोष्य जननीमेकां गोसहस्रफलं लभेत्‌ । भरतनन्दन! जो मणिनागका तीर्थप्रसाद (नैवेद्य, चरणामृत आदि)-का भक्षण करता है, उसे साँप काट ले तो भी उसपर विषका असर नहीं होता। वहाँ एक रात रहनेसे सहस्र गोदानका फल मिलता है

Ghūlastya said: “If one stays there for a single night, one gains merit equal to the fruit of gifting a thousand cows. O delight of the Bharatas, whoever partakes of the sacred offerings of the Maṇināga tīrtha—such as consecrated food and the water from the deity’s feet—remains unharmed by poison even if bitten by a snake. Thus the place is praised for its protective grace and extraordinary religious merit.”

Verse 1213

पुण्डरीकमवाप्रोति विष्णुलोकं॑ च गच्छति । भरतकुलतिलक! वहाँ तीर्थोकी विख्यात श्रेणीको एक दुरात्मा असुर कूर्मरूप धारण करके हरकर लिये जाता था। राजन! यह देख सर्वशक्तिमान्‌ भगवान्‌ विष्णुने उस तीर्थश्रेणीका उद्धार किया। युधिष्ठिर! वहाँ उस तीर्थकोटिमें स्नान करना चाहिये। ऐसा करनेवाले यात्रीको पुण्डरीकयज्ञका फल मिलता है और वह विष्णुलोकको जाता है

He who performs the rite there attains the merit of the Puṇḍarīka sacrifice and goes to Viṣṇu’s world. O ornament of Bharata’s line! In that place there was a famed cluster of sacred fords, but a wicked asura, taking the form of a tortoise, used to seize and carry it away. O king, seeing this, the all-powerful Lord Viṣṇu rescued that sacred series of tīrthas. Therefore, Yudhiṣṭhira, one should bathe in that great assemblage of holy places; the pilgrim who does so gains the fruit of the Puṇḍarīka-yajña and reaches Viṣṇuloka.

Verse 1353

त्रिरात्रोपोषितस्तत्र अग्निष्टोमफलं लभेत्‌ | पुरुषरत्न! वहाँ पार्वतीदेवीके साथ महातेजस्वी भगवान्‌ विश्वेश्वरका दर्शन करनेसे तीर्थयात्रीकोी मित्र और वरुण-देवताके लोकोंकी प्राप्ति होती है, वहाँ तीन रात उपवास करनेसे अग्निष्टोमयज्ञका फल मिलता है

‘If one fasts there for three nights, one gains the merit of the Agniṣṭoma sacrifice. O jewel among men, by beholding the supremely radiant Lord Viśveśvara together with Goddess Pārvatī at that sacred ford, a pilgrim attains the worlds of the Mitras and of Varuṇa. And by observing a three-night fast there, one receives the fruit of performing the Agniṣṭoma rite.’

Verse 1446

न दुर्गतिमवाप्नोति विन्देद्‌ बहु सुवर्णकम्‌ । ऐसा करनेसे एक मासमें ही अश्वमेधयज्ञका पुण्यफल प्राप्त हो जाता है। जो सब तीर्थो्में उत्तम महाह्ृदमें स्नान करता है वह कभी दुर्गतिको नहीं प्राप्त होता और प्रचुर सुवर्णराशि प्राप्त कर लेता है

Ghūlastya said: “One who bathes in the great lake Mahāhṛda—held to be the best among all sacred fords—never falls into an evil destiny and gains abundant gold. By performing this act, within a single month one attains the merit equivalent to an Aśvamedha sacrifice.”

Verse 1456

अश्वमेधमवाप्रोति नरो नास्त्यत्र संशय: । तदनन्तर वीराश्रमनिवासी कुमार कार्तिकेयके निकट जाकर मनुष्य अश्वमेधयज्ञका फल प्राप्त कर लेता है, इसमें संशय नहीं है

Ghulasthya said: “A man attains the merit of the Aśvamedha sacrifice—there is no doubt of it. Thereafter, by going near Kumāra Kārtikeya who dwells in the Vīrāśrama, a person obtains the fruit of the Aśvamedha rite; on this there is no uncertainty.”

Verse 1463

तत्राभिषेकं कुर्वाणो हाग्निष्टोममवाप्नुयात्‌ । अग्निधारातीर्थ तीनों लोकोंमें विख्यात है। वहाँ जाकर स्नान करनेवाला पुरुष अग्निष्टोमयज्ञका फल पाता है

He who performs the consecratory rite there is said to obtain the merit of the Agniṣṭoma sacrifice. The sacred ford called Agnidhārā is renowned throughout the three worlds; a person who goes there and bathes gains the fruit of an Agniṣṭoma yajña—teaching that sincere pilgrimage and purification, undertaken with faith and restraint, can confer the same ethical-spiritual reward as costly ritual.