Adhyaya 107

हिन्दी अर्थ

एवमुक्त्वा दितिः शक्क मध्य॑ प्राप्ते दिवाकरे निद्रायाइपह्वता देवी जान्वो: कृत्वा शिरस्तदा ॥

English

O Narada, listen. I shall recount the greatness of the slab of rock, that confers salvation. Devas and the prominent sages sing of the greatness of the slab. That rocky slab situated on the earth, has the forms of Devas. It is highly sanctifying. The wonderful Silatirtha 1 is well known in the three worlds. Sila TTrtha, the same as Muntf aphtha, as the Sila was placed on the back of the (shaven) head of Gaya (v.12 below, also TSS, ). It has the combined sanctity of itself and that of the sacred head of Gaya (v.8 below). 'The area of Sila or the head of Gayasura is 3 Sq. Kms. On touching it, all the people in the worlds went to Hari's city (Vaikuntha). When the three worlds became void, Accompanied by Indra and others \ ama went to Brahma Brahma then said to Yama, "Keep it in your house. Advised by Brahma, Dharmaraja retained the slab m his house. Since it was held (laid) on the head of Gayasura due to its heaviness, the happy combination of two holy things is the bestower of salvation on Pitps. The unborn deity (Brahma) performed Hayamedha (horse sacrifice) on the combination of the two holy things. On seeing Visnu etc. who came to receive their due shares (in the sacrifice), the slab requested: "All of you take the vow of standing on the slab (for ever) to enable Pitrs to attain liberation". Saying "So be it" Vi§nu and other Devas stood on the Slid (the slab of rock). In accordance with their previous promise, Devas stayed on the Si la in embodied and unembodied forms either through their idols of stone or footprints. Since the Sila was stationed on the top of the tonsured head of the Daitya, it was called Mundaprsthadri. It is the bestower of Brahmaloka upon Pitrs. The foot of the Sila is concealed by the mountain Pra¬ bhasa. It is called Prabhasa because it is illuminated by Bhas- kara (the Sun-god). Silanguttha (the thumb of the Slid) has come out of Prabhasa by piercing through it. The lord presiding over Angu- spha section is glorified as Prabhasesa. A portion of the Sildngusfha is remembered as PreiaSild (the Rock of the Dead). If Pindas are offered to the dead on this rock, the dead man becomes free from the state of a goblin. A devotee should perform his ablution at the place where the Prabhasa mountain meets the great river. Rama i his bath here in the company of the gentle lady (i.e. ita). Hence this is remembered as 'Ramatirtha'. Here Rama was requested by the great river, "O Rama, take your bath (in my waters)." Since then it became well known in the three worlds as 'Ramatirtha. A man who takes his bath repeating this iv an ra a If a devotee repeats this Mantra— "O ama. If the devotee takes his bath repeating this Mantra and performs the Sraddha along with the offering of Pinzas, his Pitrs become released from the state of a ghost and attain Pitrtva (the state of Pitrhood). After bowing to the lord of Prabhasa, one should go unto the refulgent Siva. After making obeisance to Sambhu, one should perform the oblation to Yama. When Rama had gone to the forest, Bharata came to this mountain and performed the offerings of Pinda etc. to the Pitrs. The lord (Bharata) installed the idols of Rama, Slta, Laksmana and the sages. In the holy hermitage of Bharata, the foot-print of Matanga is seen by all men. It is always surround¬ ed by highly meritorious men. It is established as a model for people. It contains the essentials of piety. One who performs Srdddha in Matanga - pada enables all the Pitrs to cross the ocean of existence (sam- sara ). A man who takes bath in Ramatlrtha and wor¬ ships Sita and bows down to RameSvara is not reborn as an embodied being. The middle region of the Sila is again covered by a mountain. It was urged by Dharmaraja by saying "Na Gaccha — Do not go". Hence it is called Naga (mountain). "Yamaraja and Dharmaraja attempted to make (Gaya- sura) steady. I give Bali (oblation) unto them for the sake of liberation of (my) ancestors. There are two dogs of dark and variegated colour. They are born of the family of Vaivasvata (i.e. of Yama). I am giving Bali unto them. May they refrain from violence. May the crows stationed in east, west, north-west- south and south-west accept the balls of rice offered by me (on the ground). O strong one, you are Yama; you are Yama's messen¬ ger. You are a crow. Eating the oblations, destroy the sins committed during the seven births." When Rama went to the forest, Bharata came to this mountain. After offering the Pindas etc. to the Pitrs, Ramesa was installed by him here. After the bath and the worship of RameSa accompanied by Rama and Slta, one should perform Srdddha with the offer¬ ings of Pin<f<u. Such a pious soul shall go to Visnu's abode along with the Pitrs and hundreds of the members of his family. On the right-hand side of the Sild, the Kunda- parvata (mountain) is established. Various deities are installed there. Timiraditya, ISana, Bharga—these are the forms of Mahesvara. The Vahni, two Varunas and the four Rudras yield liberation unto the Pitrs. After going to the hermitage of Bharata, the devotee should bow to them and worship them. He is liberated from all major sins as well as minor ones along with his Pitrs. O celestial sage, a man can take bath anywhere in the hermitage of Bharata. If he performs a Srdddha etc. the fruit thereof is not lost even after a Kalpa. Really the Sraddha performed anywhere in Gaya is never perishing. Still they say that the Japas, Homas and penances and anything offered (as religious gift) at Bharata's hermitage are of infinite nature. There are four idols of Ravi (the Sun-god) in the forms of the four Yugas. On being seen, touched and worshipped, There are two deities, viz. Muktivamana and Taraka Brahman. These deities are the boats for those who are over¬ whelmed by the ocean of worldly existence. Brahman is Taraka (that which enables one to cross the ocean of Samsara) He who sees Trivikrama, Purusottama and Brahma becomes a pious soul and attains the greatest goal along with the Pits Brahma performed his sacrifice along with Suras near the Naimisa forest. That Tlrtha is called Mukhyatirtha (the chief of holy waters). Devas are stationed at its feet.

हिन्दी अर्थ

महषि कश्यप ने उसके साथ सहवास-किया और उसका आलिगनकर त्रिभुवन भ्रमण के निमित्त गर्मत किया पतिदेव कब्यप के चले जाने पर परम हित हो देवी दिति ने. कुशल बन में परम कठोर तप किया ।६२-६४। उस: घोर तपस्या में लीन दिति की उस सहख्ननेत्र देवराज इन्द्र ने अनेक प्रकार की सेवाएँ कीं। अग्मि, समिघा, कुश, काष्ठ, फल, मूल आदि तश्रा अन्यान्य पृजोपयोगी वस्तुओं को सहस्नेन्न इन्द्र ला-लाकर देता था और परिश्रम के खेद को दूर करने के लिए गात्र संवाहन (मर्देत, पैर शिर आदि का दब्नाना) करता था। सभी लोगों को देखते हुये इन्द्र ने दिति कीं,विधिवत् परिचर्या की इस प्रकार इन्द्र द्वारा भली-भाँति सत्कार एवं शूक्रषा पाकर दिति ने कहा ।९५-९७। .

English

O Narada, the excellent among the sages, whatever inauspicious deeds there may be, perish in the three Padas (spots) in those holy centres. The Naimisa forest is holy and resorted to by meri¬ torious persons such as Vyasa, Suka, Paila, Kanva, Vedhas, Siva, Hari. By their mere sight, a man is liberated from all sins. On the right-hand side of the Sila, there is the Udyantaka mountain. This mountain is established. One who offers Piriqlas there leads Pitfs to the city of god Brahma. Kunda and Udyan¬ taka were created by him by means of his penance. Brahma stayed there along with Savitri and Kumara (i.e. Sanatkumara). Haha and Huhu and the others made the sound of music. The mountains Kunda and Udyantaka were full of songs and the sound of musical instruments. It is here that the holy sage Agastya performed an austere penance. From Brahma, he received the boon of great¬ ness rarely achieved on the earth. He secured Lopamudra as his wife and the great goal (Mok?a) to his Pitrs. At midday the devotees should take their bath and worship Savitn. The Brahmana will become a master of the Vedas and very rich for a crore of births (?) By taking ablution in the Agastya Pada and by offering Pindas there, one becomes a pious soul and attains Brahmaloka along with the Pitrs. He is worshipped even by the heaven- dwellers. A man who enters Brahmayoni and comes out attains the greatest Brahman. He is liberated from the miseries of wombs (i.e. rebirth). A man who bows to Gayakumara attains Brahmana- One who offers Pindas at Vyomaganga becomes free from impurities and leads the Pitrs to heaven. There is a heap of Bhasma at the right-hand side of the Sila. O Narada, the devotee should take bath with this Bhasma from the mountain called Bhasmakutadri. Prapitamaha (Brahma) is stationed on the Vafa as Vatesvara (Lord of the holy banyan tree). One who offers Pindas at the holy Mat'angapada leads the Pitrs to heaven. Ahead of it is Rukmini Kunda and to the west is the river Kapila. Kapilesa is on the banks of the river. On the new moon day, one should take bath in Kapila and worship Kapilesa. If he performs Sraddha in MaheSikunda, he shall attain heaven. Gauri, under the name of Mahgala there, grants all types of prosperity and glory. Janardana is near the Bhasmakufa. One who offers Pindas in his hand, with mantras, if for oneself and without gingelly seeds, in the left hand, if for others and mixed with curds for those who are alive—all these attain Visnu- loka. O Janardana, obeisance unto you. Hail to you of the form of the Pitrs. O Lord of Pitrs* obeisance to } ou. bow to you, O cause of salvation, O Janardana, O lord a f™ 1 * you assume the form of the Pitrs at Gaya yourself. Obeisance be to you, O bestower of salvation on the Pitrs. After meditating on Pundarikaksa (Vi»u) one becomes released from the three forms of indebtedness, ertam y peop Wain heaven after worshipping Pund ar tkaksa. Bhima knelt on his left knee and bowed to Janardana. After performing Sraddha along with the offerings of Pintfa, he attained Visnuloka along with his brothers. On the right foot of the Sila, the mountain Preta- kuta 1 is held by Dharmaraja with both of his feet. He kicked it off with his feet on account of the weight of sins. In the forest of Kara-grahana, many have stayed behind (unliberated) in the form of departed souls (ghosts). They are the cause of obstacles. The Tirtha confers salvation on the Pitrs through the perfor¬ mance of Sraddha etc. Pretakufa attained sacredness due to the contact of the Sila. Devas are stationed in the form of footprints on Pretakufa. After performing Sraddha etc. there, one should get the Pitrs released from ghost-hood. O Brahmana, those who have the terrible forms of a ghost near the Sila wander over the earth and in Yama's world. On the holy head of Gayasura which is devoid of ghosts etc., Brahma and other Devas are stationed and he attains sacredness. Among Kikatas (southern Magadha) Gaya is the holiest. Rajavana and Rajagrha are holy. The hermitage of Gyavanais holy. The river is many times holy (than the rest). Hemadanqia and the mountain Hemakuta are in Vaikuntha. One who performs Sraddha and offers Pinzas etc. there leads the Pitrs to Brahmapura. On the right foot of the Sila, the mountain Grdhrakufa is held by Dharmaraja in order to stabilise (Gaya). It is very holy. Sages performed their penance there in the form of Grdhras (vultures) and attained liberation. Hence this is called Grdhrakufa. GrdhreSvara is stationed there. A man who sees Grdhresvara attains Sambhu's region. After bowing down to Grdhravata one shall achieve one's desire and attain heaven. Pretak&ta, G r dhrakuta, Bhasmakuta etc. are the tops of hillocks near Gaya. He who offers Pintfas in the G r dhraguha (vulture-cave) attains Sivaloka. There is the Mahesvari Dhara (the current of Mahesvara). He who offers Pinzas there, leads the Pitj-s to heaven. There is a lake called Mulaksetra. He who offers Pinzas there, attains Brahmaloka. After visiting Siva he attains freedom from indebtedness and salvation from sins. He attains Siva himself after visualizing Siva. The middle of the Sila (the belly portion) is over¬ lapped (covered) by the mountain Adipala. It is here that Vighnesa, the destroyer of obstacles, stands in the form of an elephant. He who offers Pinzas at t h e umbilical region (of the god) leads his Pitjrs to Brahmapura. On the hips (i.e. ridges) of the mountain Mundapr$tha, there was a big forest of Devadaru trees. One shall destroy one's sins by seeing the mountain Aravinda on Muntfaprstha. A certain sage performed penance here in the form of a Kraunca (heron). The mountain was marked by his feet. Hence it is called Krauncapada. One who takes bath there in the water reservoir, leads three generations to heaven. Lak$mlsa (Visnu) is stationed on the Sila in the manifest and unmanifest forms along with Devas. Hence the Sila is full of Devas. That mountain was brought by the noble-souled Agastya. Brahma and Hara performed a fierce penance there. There is the excellent Kunqla (Pool) of Agastya which is of a very rare excellence in the three worlds. It was here that the eight sages achieved Siddhi after performing penance.. They attained final beatitude. After bowing to the eight sages in the Kunda, the pilgrim will be able to lead the Pitrs to Brahma's city. O celestial sage, an auspicious prominent mountain was established on the left hand of the Sila. It is always re¬ sounding with the sounds of musical instruments and divine symphony. It is called mountain Vaditraka. Even today Vidyadharas, accompanied by hosts of Gandharvas and Apsaras-s sing divine songs in chorus. Mohana, Sunitha, Sailuja, Mohanottama, Parvata>

हिन्दी अर्थ

द्विति ने कहा--हे सुरश्रेष्ठ मैं तुम्हारे ऊपर प्रसन्न हँ। है बेटे ! तुम्हारे कल्याण कें दस वर्ष और रह गये हैं, जब तुम अपने भाई को देखोंगे। जय की अभिलाषा से युक्त परम पराक्रमओोील पुत्र को प्राप्त कर.- मेरी सारी आपत्तियाँ दूर हो जाम्ंगी । है पुत्र ! उसी के साथ समस्त त्रलोक्य विजय का मैं सुख अनुभव करूँगी ।' इन्द्र से ऐसी-बांतें कर दिति मध्याक्लु केः अवसर पर, जिस समय सूंयं ऑकाश के मध्य में विराजमान

English

Similarly the Gandharva named Citraratha surrounded by all the Gandharvas, sings sweet songs of great festivities on the mountain. Hence that mountain is resorted to by Devas for ever even today. Hara, the lord of Devas, is desirous of applying Bhasma all over the body like an unguent. Rudra accompanied by Parvatl rejoices on that moun¬ tain resonant with music. He is worshipped as he is the greatest goal of the Pitrs. He should be meditated upon. The greatest Atman (Deity) in Gaya is either the lord of the cows or Gadadhara (the wielder of the mace). O sage, t hanks t0 the worship of Rudra, the Maya pertaining to Vi?nu becomes quelled. On the right-hand side of the Sila, the mountain Bhasmakua is held by Dharmaraja. Agastya stays there with his wife. One who takes bath at the spot of Agastya and offers Pindas, goes to Brahmaloka. It was from Brahma that he secured the excellent boon of greatness in the world, Lopamudra as wife and the highest goal (liberation) to his forefathers. There, on seeing Agastyesvara, one is absolved of the sin of Brahmana-slaughter. On seeing Agastya along with his wife, one leads the Pitrs to Brahmapura. Dandin performed a penance on the mountain south of Sitadri. There is a Vafa (banyan tree) called Vatesvara. Prapitamaha (god Brahma) is stationed there. Beyond that is Rukminikunda. To the west of it is the river Kapila. Kapilesa is on the banks of the river. When the New Moon and Monday coincide with each other, a devout man must take bath in Kapila and worship the lord of Kapila. If after that, Sraddha is performed and Pindas are offered the Pitrs shall attain salvation. There is a current of fire coming from the excellent mountain. There is the pool called Sarasvata Kunda. It has been created by Sarasvati. Lord Sukra stayed there with his sons Sanda, Amarka and others. O excellent sage, a man who performs Sraddha and offers Pinda etc. in the various spots at the feet of the eminent sages, enables the Pitrs to cross (the ocean of worldly existence) On the left-hand side of the Sila there stands the moun¬ tain Grdhrakuta. The great sages assuming the form of cranes performed penance there and became Siddhas. Hence the mountain is called Grdhrakuta. The deity Grdhresvara is stationed there. A man who visits and bows to Grdhresvara shall achieve the region of Sambhu. Pie who offers Pindas on Grdhrakuta and in the cave, attains Sivaloka. One who bows to the Vata (the banyan tree) on Grdhrakuta attains all his desires and goes to heaven. On seeing Siva, one attains freedom from indebtedness release from sins, and goes unto Siva. There is a Sulaksetra (shrine of the trident) there. One who offers Pindas there, leads the Pitrs to heaven. The centre of the Si la is overlapped by the ' mountain Adipala. Vighnesa, the destroyer of obstacles, stays there is the form of an elephant. On visiting him a devotee is freed from obstacles. He leads the Pitrs to Brahmapura. There was a forest of Devadaru trees on the ridge of the mountain Mundaprstha. After visiting the mountains Mun- daprstha and Aravindadri, one quells all sins. He who offers Pindas in the umbilical region of Gaya called Susumna (like the nerve Susumna in human body) leads his Pitrs to heaven. On the left leg of the Sila, the mountain Pretaparvata was established by Dharmaraja. The mountain is called Preta- sila because of its impurity due to sins. The mountain was kicked off to a great distance. Pretakuta was freed from sins and attained sanctity due to the contact with the Sila. There is a pool called Pretakunda there. Devas are stationed at its foot. Performing Sraddha etc. in the Kunda, one shall relieve the Pitrs of goblinhood. There are many of the ghosts staying separately and causing obstacles to those men who perform Sraddha etc. for the sake of the liberation of Pitrs. The ghosts assume the form of archers and catch hold of the hands (of the pilgrims). There is a rock on Muntfaprstha where Mahadeva stays. On seeing it all people become relieved of heinous and Gayasiras is holy and devoid of all sms. It is devoid In the Kikata land (i. e. the territories comprising southern Bihar) Gaya is the holiest centre. TheRajagrha forest is also holy. The hermitage of Gyavana is another holy spot. The river Punahpuna (?) is also holy. There are other holy spots, viz. Vaikuntha, Lohadanda, Grdhrakuta and Sonaka. By performing Sraddha etc. here, a pilgrim leads all the Pitrs to Brahmapura. Assuming the form of a heron, a sage performed pena¬ nce on the ridge of Mundaprstha. Since the mountain is marked by the foot-prints of the heron, it is remembered as Krauncapada. One who takes bath in the water reservoir there, shall lead the entire family to heaven. An oblation offered to crows on the rock Kakasila, is conducive to relief from indebted¬ ness. The two sages Lomasa and Lomaharsana performed a great penance on the ridge of Mundaprstha. Both of them attained Siddhi of the highest magnitude. Like other Sthala-purana?, this text claims all important rivers in India to be present at Gaya. Small streams and streamlets are supposed to represent big rivets like Ganga, Yamuna, Kaveri etc. A man who enters the holy spot Brahmayoni and comes out of it, attains the greatest Brahman freed from the distress of wombs (i.e. re-birth). Janardana stays in Bhasmakufa. He who offers Pindas m his hands whether for himself or for others-if it is for one's own self it must be without gingelly seeds (and be offered) with the sacred thread in the Savya (hanging from the left shoulder) position; and if for those who are alive, it must be mixed with curds all these go to Visnuloka (Vaikuntha). Mantra: "O Janardana, the Pinda that I offer in your hand, may please be given by you to that person for whom I have given it to thee now. It be given to him after he is dead, O lord." Mantra. "O Janardana, this Pinda is given into your hand by me. When I reach the end of my time (when I am dead) this must be given to me at Gayasiras. 1 O Janardana, obeisance to you. Bow to you, granter of liberation to the Pitrs. O lord of Pitrs, obeisance to you. Hail toyou in the form of Pitrs." In Gaya, Janardana assumed the form of Pitrs himself. On visiting that Pundarikaksa (lotus-eyed god Visnu) one is released from three-fold indebtedness. O Pundarikaksa, obeisance to you, O releaser from the three-fold indebtedness. O Laksmlkanta (Lord of LaksmI), obeisance to you, be the granter of liberation to the Pitrs." Kneeling on his left knee, Bhlma bowed to Janardana. After performing the Sraddha along with the offerings of Pindas, he attained Brahmaloka in the company of his brothers. He became a pious soul and uplifted a hundred forefathers in his family. Cf. NP. II.47.63b-65.