Adhyaya 110

हिन्दी अर्थ

पुत्री उपदानवी और वृधपर्वा की पुत्री आर्मिष्ठा थी । पुलोमा और कालिका-ये दोनों वैश्वानर की पुत्रियाँ थी । तिनमें से प्रभा का पूत्र नहुष और शी का पुत्र जयस्त हुआ, शर्भिष्ठा ने पुरु को और उपदानत्री ने दुष्यन्त को उत्पन्न किया । वै्ञानर की दोनों पुत्रियाँ, प्रलोमा और कालिका जो थीं, बे दोनों ही मरीचिपुत्र कश्यप की स्त्रियाँ हुई ।२२-२५। उन दोनों से एक सहस्न प्रमुख दानव पुत्र उत्पन्न हुए, इनके अतिरिक्त चौदह सहस्र अन्य

English

At the outset, I shall mention the procedure for holy rites in the five holy centres 1 in the Uttara (Northern) Manasa. 2 The pilgrim should perform Acamana and sprinkle water over his head. Then he should go to the Uttaramanasa and perform On the third day Pancatirthi rites are to be observed. The five Tirthas are Uttaramanasa, Udicitirtha, Kanakhala, Daksinamanasa and Phalgu. TSS ( ) clarifies that five baths in a day or bath in each of them is not necessary. Phalgutlrth is Gayasiras. The real Kanakhala is near Hardwar. Here the tank is supposed to represent that Himalayan Tirtha. As I stated elsewhere, these Sthala Puranas claim ail the sacr ed spots in the three worlds as being present in their locality. The real Uttara Manasa is a twin-lake of Payoda and Pundarika. It is modern Karakul in northern Pamirs (AG ), while Southern Manasa is the twin take Manasa-sarovara and Raksasa Tala of the Kailasa range. But this Purana claims two ponds at Gaya as representing those two magnificent lakes. Indeed the lake Manasa is here. Hence it is called Uttaramanasa. The devotee shall bow to the Sun and worship him. He will lead the Pitrs to the solar sphere. "Obeisance to the lord and sustainer (Sun) who assumes The holy centre Kanakhala which is well known in the three worlds is there. One taking bath there, shines like gold. The man attains sanctity. These are three holy spots in the Southern Manasa. The devotee should take his bath therein duly and perform the Sraddhas severally. "I am performing my holy ablution in the Daksina.Manasa for the purification of the Atman, for the achievement of the solar world etc. and for the salvation of the Pitrs. O Divakara (Sun), I am taking my holy bath here in Daksinamanasa for the sake of freedom from the torture of the sins of Brahmana-slaughter etc. I bow down to the Sun-god for the propitiation and redemption of the Pitrs and for the increase of sons, grandsons, wealth, prosperity, longevity and health". Daksina Manasa is divided into three separate Tirthas: the northern part is the UdicI Tirtha, the middle is Kanakhala and the southern part is Southern Manasa—TSS 359. All the holy centres in all the three worlds come over to Phalgutirtha to take their bath along with Suras. Ganga is the water oozing out from the foot of Visnu. But Phalgu is the primordial Gadadhara himself. He assumes the liquid form himself. Hence they call it more sacred than Even he who performs a thousand times thousand horse sacrifices does not attain that fruit which one attains in Phalgutirtha. "I perform the ablution in the waters of Visnu, in Phalgutirtha with due respect, in order to secure Visnuloka for the Pitj-s and for the realisation of worldly pleasures and salvation". The man (the pilgrim) should take bath and perform Tarpana and Sraddha in Phalgutirtha in the manner it has been mentioned in his own Sutra (i.e. Grhyasuti'a he follows) with due offerings of Pindas. He shall then bow down to Pitamaha. "Obeisance to lord Siva, Isa, the (great) Purusa, to Aghoravamadeva, Sadyojata and Saiiibhu".

हिन्दी अर्थ

दानव थे जो हिरण्यपुर निवासी थे । पुरतोमा, और कालका से उत्पन्न होनेवाले वे पौलोम और कालकेय नामक दानवगण महाबलवान थे, देवता भी उनका बध नहीं कर सकते थे, उन सब का संहार सव्यसाची अर्जुन ने किया मय के जो पुत्र हुये वे सब के सब बड़े वीर और पराक्रमी थे, उनके नाम मायावी, दुन्दूभि, वृष, महिष, वालिक और व्ज्यकर्ण थे, मय की कन्या मन्दोदरी थी । हैत्यों और दानवों की सृष्टि की यह कथा आप लोगों को बतला चुका ।२६-२९। दनायुषा के पाँच महाबलवान्, पुत्र कहे जाते थे, जिनके नाम अरुण, बलि, जन्म, विरक्ष और विष थे । अरुण का पुत्र धुन्धु नामक महान् असुर था, जो क्रूर प्रकृति का था, उसका सहार उतदू के कहने पर कुबलाइव ने किया था। बलि के दो अनृपम टेजस्वी एबं पराक्रमी पुत्र हुये

English

Phalgutirtha is Gayasiras and its boundaries as given in w. 28-2 > from Nagakuta to Grdhrakuta, from there to Yupa and upto Uttara-manasa. It is beneath the mountain Mundaprsfha-A -25-26 and G.P. • differ. After taking bath in Phalgutlrtha and visiting lord Gadadhara, the man (the pilgrim) shall redeem his own soul, ten generations of the past and ten generations of the future. After bowing to Lord Gadadhara, one should wor¬ ship by means of this Mantra: "Om, obeisance to Vasudeva. Obeisance to Sarikarsana, to Pradyumna, to Aniruddha, to Srldhara, to Visnu". After performing the ablution in the "five holy centres", the pilgrim shall lead the Pitrs to Brahmaloka. Futile indeed is the Sraddha of that person who does not bathe the mace-bearing deity by means of Pancamrta nor embellishes it with flowers, garments etc. From the Nagakuta mountain to Gfdhrakuta, from there to Tupa and from there upto Uttaramanasa—This is men¬ tioned as Gayasiras. It is otherwise called Phalgutlrtha. The excellent Phalgutlrtha is beneath the mountain Mundaprstha. All the Pitrs shall attain salvation by means of the performance of Sraddha etc. Thus the procedure of the first day has been explained. The Second Day: O Narada, he who performs ablutions, Tarpana and Sraddha in the MatangavapI (the tank of Matanga) obtains Brahmaloka by going to Dharmaranya. After going to MatangavapI the pilgrim should bow down to Matangesa and repeat this Mantras: "May the deities be the authority and may the guardians of the quarters be the witnesses (to the fact that) I had come to this MatangavapI and the redemption of the Pitrs has been effected by me". The second day of Fanca TIrthI Yatra is the 4th day from entrance at Gaya. NP.II.45.103-104, A 34-37 mention these very Tirthas on the 'second day*. "Obeisance to you the king of ASvatthas (holy fig trees), of the form of Brahma, Visnu and Siva, the tree of enlightenment (. Bodhidruma] ) J for the performers (of Sraddha etc.) and the redeemer of the Pitrs. Repeated obeisance to the Asvattha (the holy fig tree), the tree with tremulous leaves, the cause of permanent stabilisa¬ tion. Obeisance toYajna, the Bodhisattva. O Pippala, you are the eleventh among Rudras. You are the fire among Vasus; you are Narayana among Devas. You are the king of trees. O Asvattha, king of trees since Narayana stays in you perpetually, you are the most auspicious of all trees; you are blessed for ever; you are the destroyer of evil dreams. I bow down to Hari who has assumed the form of a tree, who is in the form of the Asvattha tree, who is the lord Pundarlkaksa (Visnu) wielding Sankha, Cakra and Gada. As a result of seeing and touching you, may our kins¬ men, of our family or our mother's family who have been in distress, attain perpetual stay in heaven.

हिन्दी अर्थ

बले: पुत्रों महावीयों तेजसाइप्रतिमावुभो । कुम्भिलश्रक्ववर्मा च स कर्ण: पूर्वजन्‍्मनि

English

O king of trees! After coming to Gaya, the three debts have been repaid by me. Thanks to your grace, I have been relieved from the great sin. I have been released from the ocean of worldly existence." On the third day 1 2 the pilgrim—the son should duly take bath in Brahmasaras and perform Sraddha with the offering of Pindas repeating the Mantra thereof. The Bodhidruma where the Buddha evolved Pralityasamutpada, be¬ The 3rd day of Pancatirthi is the 5th day from entering Gaya. Some of the rites mentioned here are found in A 35-40 and NP* II* 4 "I am performing.the ablution in this holy Tirtha for the relief from the three debts". (Sraddha performed) in the middle of Kupa (well) and Yupa (the sacrificial post) shall lead the Pitrs to Brahmaloka" This Yupa (sacrificial post) was raised by Brahma after performing the sacrifice. After performing this Sraddha in Brahmasaras, he redeems all the Phi's. After circumambulating the Yupa, one attains the fruit ofVajapeya sacrifice. After bowing down to Brahma, he will lead the Pitrs to Brahmaloka. "Obeisance be to Brahma, the unborn, the causal form of the birth etc. of this universe. Repeated bows to the re¬ deemer of the devotees and the Pitrs." The Mango trees growing near the place called Gopra - cara were planted by Brahma. Merely by watering them, one shall enable the Pitrs to attain salvation. Mantra: "For the cause of the salvation of the Pitrs, I am watering the mango tree that has come up from the Brahma¬ saras and which is of the forms of Brahma and Visnu". " (Like a Sage) I with the tips of my hands am touching the water pot and the Kusa grass. I am offering water at the root of the Mango tree. The Mango tree is watered and the Pitrs are propitiated. One action alone has become famous as serving two purposes." Then, with a controlled mind, the pilgrim should offer the oblation 1 to Yama with the Mantra: "Yamaraja and Dharmaraja have been engaged in the work of stabilising (demon Gaya). I am offering oblation to both of them for the cause of the liberation of the Pitrs" "There are two dogs born of the family of Vaivasvata (Yama). They are dark and variegated in colour. I am offering oblation to them. May they protect me for ever, on the path". V. 45 is the Mantra for Yamabaii, v. 46 for £va-bali (Bali to Dogs) and v. 47 is for Kakabali (Bali to Grows). The pilgrim is to take a bath (in Brahmasaras thereof)— TSS 362-363. Then the pilgrim should perform Sraddha at the foot (of Visnu) in Gayasiras along with the offering of Pindas. The real Gayasiras is within the limit of Phalgutlrtha. Naga, Janardana, Brahmayupa and Uttaramanasa— these delimit the holy spot called Gayasiras. It is also called Phalgutlrtha. That area of Phalgutlrtha extending from the seat of Pitamaha upto Uttaramanasa should be known as difficult of access, rare even to Devas.

हिन्दी अर्थ

विरक्षस्यापि पुत्रो द्वो कालकश्न वरश्व तो । विषस्य त्वभवन्पुत्राभ्नत्वारः क्रकणिकः ३ भ्राद्धह्ा यश्चहा चब ब्रह्महा पशुहा तथा

English

The real Gayasiras extends from Krauncapada up to Phalgutlrtha. Since this is the face of Gayasura, the Sraddha performed here is of everlasting benefit. The region below the mountain Mundaprstha too con¬ stitutes Phalgutlrtha. It is here that the primordial Gadadhara is stationed in both manifest and unmanifest forms. The foot-prints of Visnu and others are there conducive to the liberation of the Pitrs. This Visnupada (the foot-print of Visnu) is divine and destructive of sins at its very sight. By touching and worshipping it sins are dispelled. Whatever is given unto the Pitfs becomes Ak$aya (of inexhaus¬ tible benefit). By performing the Sraddha along with the Pina offerings one leads a thousand members of one's family to the divine foot of Visnu which is auspicious and infinite. By perfor¬ ming Srdddha at the foot of Rudra, a man takes a hundred The 4th day of Pancatirthi is the 6th day from entry into Gaya. TSS. 366 tells us that there is no separate Sraddha on Gayasiras apart from the Sraddhas at Vi§nupada and other Padas. Gayasiras is the holiest spot at Gaya. It* extends from Krauncapada to Phalgu Tirtha (v. 53). One who performs Sraddha at the foot (print) of Garhapatya attains the fruit of Vajapeya. After performing Sraddha at Ahavanlya, one attains the benefit of a horse- sacrifice. By performing Sraddha at the foot of (fire called) Sabhya one attains the benefit of Jyotistonia. He who performs Sraddha at the foot of Avasathya leads Pitrs to Brahmapura. Performing Sraddha at Sakra's foot leads Pitrs to Indraloka. One who performs Sraddha at Agastya's foot leads Pitrs to Brahmapura, He who performs Sraddha at Krauncapada and Matangapada leads Pitrs to Brahmaloka. He who performs Sraddha at the foot of the Sun-god leads even the perpetrators of five great sins to the city of Arka. He who performs Sraddha at the foot of Kartikeya leads the Pitrs to Sivaloka. He who performs Sraddha at the foot of Ganesa leads the Pitrs to Rudraloka. One who performs Tarpana rites in the holy spot Gajakarna leads his Pitrs to the resplendent heaven. One who performs Sraddha at the feet of other deities leads the Pitrs to Brahmapura. At the beginning and at the conclusion one of them is remembered. O Narada, it is conducive to the welfare of the performer of the Sraddha. In order to emphasize that Piij<Jas are to be offered at the foot¬ prints and not in the hands of the dead ancestor even if he come in person. Two hands, one white and the other black, came out jutting out of the foot (of Kasyapa). On seeing the two (projec¬ ted) hands, the sage was overwhelmed with doubts. Then the great sage asked his mother Santa: "O mother, is the Pinda to be offered to the white hand or to the black hand, at the divine foot-print of Kasyapa? you know father (hence) say." Then Bharadvaja attempted to give the Pinda to the black one. Then the white one, remaining invisible said, "You are my legitimate bosom son."

हिन्दी अर्थ

सर्वे ब्रह्मविदः सोम्या धामिकाः सुक्ष्ममुतंयः । प्रजास्वन्तर्गताः सर्वे निवसन्ति सुधामिकाः

English

The black one said, "The field is mine (i.e. the wife). Hence give the Pinda to me." Then the Svairini (wanton woman) said that the Pindas are to be given both to Ksetrin (the husband) and the Bijin (the procreator). Bharadvaja thereupon placed the Pinda at the foot of Kasyapa. Both of them went to Brahmaloka by means of an aerial chariot to which a swan was yoked. Rama attempted to offer the Pindas at the sacrifice at the foot of Rudra. His father Dasaratha came there from heaven stretching his hand. Rama did not offer the Pinda unto the hand. Then he placed the Pinda at the foot of Rudra. Dasaratha spoke to Rama who was afraid of transgressing the injunctions of the sacred texts: "O Son, I have been redeemed by you. I shall attain Rudraloka. If the Pinda had been given (deposited) unto the hand, I would not have attained heaven. You will rule over the kingdom for a long time and protect Brahmanas and other subjects. After performing Yajfias with due Daksina, you will go to Visnuloka along with all the citizens of Ayodhya and (including) even germs and insects." Bhisma invoked his Pitr (father) at the excellent Visnupada and performed the Sraddha. When he attempted to offer the Pinzas to the Pitrs, both the hands of his father Santanu came out of GayaSiras. Bh!§ma did not offer the Pindas into the hands. He placed them at the foot-print of Visnu. The delighted Santanu said: "You are definite about the meaning of the sacred text. May you have the vision extend¬ ing to the three times (past, present and future). In the end, may Visnu be your goal. Since the Gada of Hari was washed in that great Tirtha, it was called Gadalola. "I am taking my bath for the realisation of Siddhis. I shall attain the imperishable Pada (station)." On the fifth day 2 the pilgrim shall take his bath in the The 5th day of Pancatirthi is the 7th day from entering Gaya. On this day one should perform Bath and Sraddha at Ak$ayavata, honour The devotee shall propitiate the Brahmanas who had been originally assigned the duties at Gaya by god Brahma. He should propitiate them by means of Havyas, Kavyas etc. If they are satisfied, all the deities along with the Pitrs are propitiated If the Sraddha at Aksayavata is performed with great care and effort, with cooked rice alone, the pilgrim will lead the Pitrs to the indestructible and eternal Brahmaloka. If a single Brahmana is fed near that Vatavrksa (banyan tree) with vegetables or even with water, it is as fruitful as feeding a crore (of Brahmanas). Sixteen types of gifts should be made to the priest at Gayatlrtha after honouring him and offering him clothes, scents etc. in the company of one's sons. Whatever is given at the Vata tree at Gayatlrtha to the Pity's will be Aksaya (indestructible). By seeing, bowing to and worshipping Vatesa with calm and composed mind, the pilgrim will lead his Pitrs to the indestructible and eternal Brahmaloka. Obeisance to the Aksayavata which is a weapon severing the tree of worldly existence, which removes all the sins and which gives the imperishable Brahman.