Sanatkumāra said:
1-3. At the outset, I shall mention the procedure for holy rites in the five holy centres1 in the Uttara (Northern) Mānasa.2 The pilgrim should perform Acamana and sprinkle water over his head. Then he should go to the Uttaramanasa and perform the holy ablution repeating the following Mantra: “I am tak ing the holy bath in Uttaramanasa for the purity of the soul and for the achievement of Süryaloka (the region of the Sun-god) etc. and for the salvation of the Pitris”. After propitia ting Devas and others he should perform Shraddha along with the offer of Pindas.
1. On the third day Pañchatirthi rites are to be observed. The five Tirthas are Uttaramānasa, Udichitirtha, Kanakhala, Dakşhiņamānasa and Phalgu. TSS (p. 360) clarifies that five baths in a day or bath in each of them is not necessary. Phalgutirth is Gayāśhiras. The real Kanakhala is near Hardwar. Here the tank is supposed to represent that Himalayan Tirtha.
2. As I stated elsewhere, these Sthala Puranas claim all the sacred spots in the three worlds as being present in their locality. The real Uttara Mänasa is a twin-lake of Payoda and Pundarika. It is modern Karakul in northern Pamirs (AGP.70), while Southern Mänasa is the twin take Mānasa-sarovara and Raksasa Tala of the Kailāsa range. But this Purana claims two ponds at Gayà as representing those two magnificent lakes.
The Uttara-mănasa tank is now a neglected ‘filthy and weedy tank’ (Vidyarthi 21). Even Dakşhiņa Mānasa, Kanakhala and Udichi Tirtha are partially neglected (Vidyarthi, p. 19, Table 3).
4. Indeed the lake Mānasa is here. Hence it is called Uttaramānasa. The devotee shall bow to the Sun and worship him. He will lead the Pitris to the solar sphere.
5. “Obeisance to the lord and sustainer (Sun) who assumes the forms of the Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rāhu and Ketu.”
6. From Uttaramanasa, the pilgrim should go to the Southern Mänasa,1 duly observing the rite of silence. This is called Udīchītîrtha (the Northern Holy Centre). An Audicya (Northern) holy centre is conducive to salvation. A man who takes the holy bath here goes to heaven along with his physical body.
1. Dakşhiņa Mānasa is divided into three separate Tirthas: the northern part is the Udichi Tīrtha, the middle is Kanakhala and the southern part is Southern Mānasa-TSS 359.
7. 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.
8. The holy centre of Dakşhiņamānasa is on the south of it. Hence Kanakhala is well known as an excellent holy centre.
9. These are three holy spots in the Southern Manasa. The devotee should take his bath therein duly and perform the Shraddhas severally.
10. “I am performing my holy ablution in the Dakşhiņa Manasa for the purification of the Ātman, for the achievement of the solar world etc. and for the salvation of the Pitris.
11. O Divakara (Sun), I am taking my holy bath here in Dakşhiņamanasa for the sake of freedom from the torture of the sins of Brāhmaṇa-slaughter etc.
12. I bow down to the Sun-god for the propitiation and redemption of the Pitris and for the increase of sons, grandsons, wealth, prosperity, longevity and health”.
13. With this Mantra the pilgrim should perform the holy ablution, worship and Shraddha with the offering of Pindas After bowing silently to the Sun, he shall repeat this Mantra.
14. Thereafter the pilgrim should go to the holy centre Phalgutirtha1 which is the most excellent of all the Tirthas. It yields salvation perpetually to those who perform Shraddha of Pitris there.
1. Phalgutirtha is Gayashiras and its boundaries as given in vv. 28-29, from Nāgakūta to Grudhrakūta, from there to Yüpa and upto Uttara-mānasa. It is beneath the mountain Mundaprstha-AP. 115-25-26 and G.P.I.83.4 differ.
15. Vişhnu on being requested by Brahmä formerly, became Phalguka (the river Phalgu?). When its dust particles were consecrated in the Dakşhiņāgni, it came to be known as Phalgu tīrthaka.
16. There the wish-yielding cow, viz. the earth bears fruits in the form of water through Phalgu. It is within (underground hence unseen).
17. All the holy centres in all the three worlds come over to Phalgutirtha to take their bath along with Suras.
18. Ganga is the water oozing out from the foot of Vişhņu. But Phalgu is the primordial Gadadhara himself. He assumes the liquid form himself. Hence they call it more sacred than Gangă.
19. Even he who performs a thousand times thousand horse sacrifices does not attain that fruit which one attains in Phalgutīrtha,
20. “I perform the ablution in the waters of Vişhnu, in Phalgutirtha with due respect, in order to secure Vişhnuloka for the Pitris and for the realisation of worldly pleasures and salvation”.
21. The man (the pilgrim) should take bath and perform Tarpana and Shraddha in Phalgutirtha in the manner it has been mentioned in his own Sūtra (i.e. Gruhhyasūtra he follows) with due offerings of Pindas. He shall then bow down to Pitamaha.
22. “Obeisance to lord Shiva, Isha, the (great) Puruşha, to Aghoravamadeva, Sadyojāta and Shambhu”.
23. After taking bath in Phalgutirtha and visiting lord Gadădhara, the man (the pilgrim) shall redeem his own soul, ten generations of the past and ten generations of the future.
24-25. After bowing to Lord Gadādhara, one should worship by means of this Mantra: “Om, obeisance to Vasudeva. Obeisance to Sankarsana, to Pradyumna, to Aniruddha, to Śhrīdhara, to Vişhnu”. After performing the ablution in the “five holy centres”, the pilgrim shall lead the Pitris to Brahmaloka.
26. Futile indeed is the Shrāddha of that person who does not bathe the mace-bearing deity by means of Pañchāmruta nor embellishes it with flowers, garments etc.
27. From the Nägakūța mountain to Grudhrakūta, from there to rupa and from there upto Uttaramanasa- This is mentioned as Gayāśhiras. It is otherwise called Phalgutīrtha.
28. The excellent Phalgutīrtha is beneath the mountain Mundaprşhtha. All the Pitris shall attain salvation by means of the performance of Shrāddha etc.
29. Thus the procedure of the first day has been explained. The Second Day:
On the second day1 the pilgrim should go to the Dharmaranya since it was here that Dharma performed the Yajña.
1. The second day of Pancha Tirthi Yatra is the 4th day from entrance at Gaya. NP.II.45.103-104, AP. 115.34-37 mention these very Tirthas on the ‘second day’.
30. O Narada, he who performs ablutions, Tarpana and Shrāddha in the Matangaväpi (the tank of Matanga) obtains Brahmaloka by going to Dharmāranya.
31-32. After going to Matangavāpī the pilgrim should bow down to Matangesha 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 Matangaväpi and the redemption of the Pitris has been effected by me”.
At the outset he should perform the Shraddha etc. at the well (crlled) Brahmatirtha.
33. (He who performs the Shraddha etc.) in between that well and the sacrificial post, enables all the Pitris to cross the (ocean of existence). After bowing down to Dharma and Dharmeśhvara, he should bow down to the tree of Mahābodhi (the great enlightenment).
34. “Obeisance to you the king of Aśhvatthas (holy fig trees), of the form of Brahma, Vişhnu and Shiva, the tree of enlightenment (Bodhidruma)’ for the performers (of Shraddha etc.) and the redeemer of the Pitris.
1. The Bodhidruma where the Buddha evolved Pratityasamutpada, became a place of Shrāddha! It, however, shows that the Buddha was completely Brahmanised by the time of this Purana.
Additional Verses
1. Repeated obeisance to the Aśhvattha (the holy fig tree), the tree with tremulous leaves, the cause of permanent stabilisation. Obeisance to Yajña, the Bodhisattva.
2. O Pippala, you are the eleventh among Rudras. You are the fire among Vasus; you are Nārāyaṇa among Devas. You are the king of trees.
3. O Aśhvattha, king of trees since Nārāyaṇa stays in you perpetually, you are the most auspicious of all trees; you are blessed for ever; you are the destroyer of evil dreams.
4. I bow down to Hari who has assumed the form of a tree, who is in the form of the Ashvattha tree, who is the lord Pundarikáksha (Vişhnu) wielding Shankha, Chakra and Gadā.
[End of Addl. Verses]
35. As a result of seeing and touching you, may our kinsmen, of our family or our mother’s family who have been in distress, attain perpetual stay in heaven.
36. O king of trees! After coming to Gayā, 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.”
The Third Day:
37. On the third day2 the pilgrim-the son-should duly take bath in Brahmasaras and perform Shraddha with the offering of Pindas repeating the Mantra thereof.
2. The 3rd day of Pañchatirthi is the 5th day from entering Gayā. Some of the rites mentioned here are found in AP. 115. 35-40 and NP. II. 46.
38. “I am performing the ablution in this holy Tirtha for the relief from the three debts”. (Shraddha performed) in the middle of Kūpa (well) and Yüpa (the sacrificial post) shall lead the Pitris to Brahmaloka”.
39. This Yūpa (sacrificial post) was raised by Brahma after performing the sacrifice. After performing this Shrāddha in Brahmasaras, he redeems all the Pitris.
40. After circumambulating the Yūpa, one attains the fruit of Vajapeya sacrifice. After bowing down to Brahma, he will lead the Pitris to Brahmaloka.
41. “Obeisance be to Brahmă, the unborn, the causal form of the birth etc. of this universe. Repeated bows to the redeemer of the devotees and the Pitris.”
42. The Mango trees growing near the place called Goprachara were planted by Brahma. Merely by watering them, one shall enable the Pitris to attain salvation.
43. Mantra: “For the cause of the salvation of the Pitris, I am watering the mango tree that has come up from the Brahmasaras and which is of the forms of Brahma and Vişhnu”.
44. “(Like a Sage) I with the tips of my hands am touching the water pot and the Kusha grass. I am offering water at the root of the Mango tree. The Mango tree is watered and the Pitris are propitiated. One action alone has become famous as serving two purposes.”
45-46. Then, with a controlled mind, the pilgrim should offer the oblation1 to Yama with the Mantra: “Yamarāja 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 Pitris”.
1. V. 45 is the Mantra for Yamabali, v. 46 for Shva-bali (Bali to Dogs) and v. 47 is for Kakabali (Bali to Crows). The pilgrim is to take a bath (in Brahmasaras thereof)- TSS 362-363.
O Nārada, thereafter the pilgrim should offer oblations to the dogs, repeating the following Mantra:
47. “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”.
48-49. O Närada, thereafter the pilgrim should offer oblation to the crows repeating the following Mantra: “May the crows from the quarters of Indra (i.e. East), Varuņa (West), Väyu (North-west), Yama (South) and Nirruti (South-west) accept the Pinda placed on the ground.”
The Fourth Day:
On the Fourth Day,1 the pilgrim should perform the rites of ablution etc. in Phalgutīrtha.
1. The 4th day of Pañchatirthi is the 6th day from entry into Gayā. TSS. 366 tells us that there is no separate Shrāddha on Gayāśhiras apart from the Shrāddhas at Vişhnupada and other Padas. Gayashiras is the holicst spot at Gaya. It extends from Krauñchapada to Phalgu Tirtha (v. 53).
50. Then the pilgrim should perform Shrāddha at the foot (of Vişhnu) in Gayashiras along with the offering of Pindas. The real Gayashiras is within the limit of Phalgutirtha.
51. Näga, Janardana, Brahmayūpa and Uttaramanasa these delimit the holy spot called Gayāśhiras. It is also called Phalgutirtha.
52. That area of Phalgutirtha extending from the seat of Pitāmaha upto Uttaramanasa should be known as difficult of access, rare even to Devas.
53. The real Gayāśhiras extends from Krauñchapada up to Phalgutirtha. Since this is the face of Gayasura, the Shraddha performed here is of everlasting benefit.
54. The region below the mountain Mundapřustha too constitutes Phalgutirtha. It is here that the primordial Gadadhara is stationed in both manifest and unmanifest forms.
55. The foot-prints of Vişhnu and others are there conducive to the liberation of the Pitris. This Vişhnupada (the foot-print of Vişhnu) is divine and destructive of sins at its very sight.
56-58. By touching and worshipping it sins are dispelled. Whatever is given unto the Pitris becomes Akşhaya (of inexhaustible benefit). By performing the Shraddha along with the Pinda offerings one leads a thousand members of one’s family to the divine foot of Vişhnu which is auspicious and infinite. By performing Shraddha at the foot of Rudra, a man takes a hundred members of his family including himself to Shiva’s city. Similarly, a pilgrim performing the Shrāddha etc. at the foot of Brahmapada leads hundred members of his family to Brahmaloka.
59. A person performing Shrāddha at the footprints of Kāśhyapa leads his Pitris to Brahmaloka. A person performing Shraddha at the footprint of Dakṣhiṇāgni leads Pitris to Brahmapura.
60. One who performs Shrāddha at the foot (print) of Garhapatya attains the fruit of Vajapeya. After performing Śhräddha at Ahavaniya, one attains the benefit of a horse sacrifice.
61. By performing Shrāddha at the foot of (fire called) Sabhya one attains the benefit of Jyotistoma. He who performs Shraddha at the foot of Avasathya leads Pitris to Brahmapura.
62. Performing Śhråddha at Sakra’s foot leads Pitris to Indraloka. One who performs Shraddha at Agastya’s foot leads Pitris to Brahmapura.
63. He who performs Shraddha at Krauñchapada and Mātangapāda leads Pitris to Brahmaloka. He who performs Shrāddha at the foot of the Sun-god leads even the perpetrators of five great sins to the city of Arka.
64. He who performs Shraddha at the foot of Kārtikeya leads the Pitris to Śhivaloka. He who performs Shraddha at the foot of Ganesha leads the Pitris to Rudraloka.
65. One who performs Tarpana rites in the holy spot Gajakarna leads his Pitris to the resplendent heaven. One who performs Shraddha at the feet of other deities leads the Pitris to Brahmapura.
66. Among all the footprints, those of Käśhyapa, Vişhņu, Rudra and Brahmă are glorified as the most excellent of all.
67. At the beginning and at the conclusion one of them is remembered. O Närada, it is conducive to the welfare of the performer of the Shraddha.
68. Formerly sage Bharadvāja performed Śhrāddha at the divine feet of Kaśhyapa and began to offer Piņdas to the Pitris and others.1
1. In order to emphasize that Pindas are to be offered at the foot prints and not in the hands of the dead ancestor even if he come in person, the stories of Bhäradvāja, Råma, Bhisma are given in vv. 68-82. These stories are given in NP.II.46.29-45.
69. Two hands, one white and the other black, came out jutting out of the foot (of Kaśhyapa). On seeing the two (proiected) hands, the sage was overwhelmed with doubts.
70-71. Then the great sage asked his mother Sänta: “O mother, is the Pinda to be offered to the white hand or to the black hand, at the divine foot-print of Kaśhyapa? you know father (hence) say.”
Santā said:
“O Bhäradvaja of great intellect, give the Pinda unto the black one.”
72. Then Bharadvaja attempted to give the Pinda to the black one. Then the white one, remaining invisible said, “You are my legitimate bosom son.”
73. The black one said, “The field is mine (i.e. the wife). Hence give the Pinda to me.” Then the Svairiņi (wanton woman) said that the Pindas are to be given both to Ksetrin (the husband) and the Bijin (the procreator).
74. Bhäradvaja thereupon placed the Pinda at the foot of Kāśhyapa. Both of them went to Brahmaloka by means of an aerial chariot to which a swan was yoked.
75. Rāma attempted to offer the Piņas at the sacrifice at the foot of Rudra. His father Dasaratha came there from heaven stretching his hand.
76. Rama did not offer the Pinda unto the hand. Then he placed the Pinda at the foot of Rudra. Dasaratha spoke to Rāma who was afraid of transgressing the injunctions of the sacred texts:
77. “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.
78-79. You will rule over the kingdom for a long time and protect Brāhmaṇas and other subjects. After performing Yajñas with due Dakşhiņā, you will go to Vişhnuloka along with all the citizens of Ayodhya and (including) even germs and insects.”
After saying this Daśharatha went to Rudraloka.
80-81. Bhīşhma invoked his Pitris (father) at the excellent Vişhnupada and performed the Shraddha. When he attempted to offer the Pinças to the Pitris, both the hands of his father Santanu came out of Gayāśhiras. Bhişhma did not offer the Pindas into the hands. He placed them at the foot-print of Vişhnu.
82. 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 Vişhņu be your goal.
83-88a. You will have death at your will”. After saying this he attained salvation.
By worshipping Kanakeśha, Kedara, Narasimha, and Vamana in the northern path, one shall redeem all the Pitris.
If Pindas are offered at Gayashiras invoking their name, persons (who are thus invoked if they are in the hell, will go to heaven and those that are already) in heaven, attain liberation (from Samsára).
If anyone were to offer Pindas of the size of Shami leaf at Gayashiras or were he to offer fruits, roots etc. he shall lead the Pitris to heaven.
By performing Shraddha along with the Pinda, he will lead his Pitris to the worlds of those deities, Vişhnu etc. at whose feet he performs the Shraddhas. Everywhere the mountain Mundaprushtha has been clearly marked by these footprints.
88b-89, All the Pitris will attain Brahmaloka, free from ailments. The head of the Asura Heti was split into two. Then the Gada was washed in this Tirtha. Hence it is conducive to liberation. It is called Gadalola.1 It is the most excellent of all excellent Tirthas.
1. TSS. 366 tell us that Gadalola is in the stream Phalgu.
90. Since the Gadā of Hari was washed in that great Tīrtha, it was called Gadalola. “I am taking my bath for the realisation of Siddhis. I shall attain the imperishable Pada (station).”
The Fifth Day:
91. On the fifth day2 the pilgrim shall take his bath in the holy Tirtha Gadälola and perform the Shraddha along with the offerings of Piņdas. He will (thereby) lead the Pitris, and himself to Brahmaloka.
2. The 5th day of Panchatirthi is the 7th day from entering Gaya. On this day one should perform Bath and Shraddha at Akşhayavata, honour the Gayawal Brābmaņas with offerings and food and get their blessing and worship Prapitāmaha. Cf. AP. 115. 71-73.
Thus the Gaya Yatra is completed within seven days. Shraddha at Preta Shilā is the 1st rite and that at Akşhayavata is the last rite culminating in the blessing of the Gayāwal—the Brahmana privileged by god Brahmă in this matter.
There are slight differences in the order of Tirthas to be visited in AP and NP but TSS follows our Text (Vā.P.).
92. The devotee shall propitiate the Brāhmaṇas who had been originally assigned the duties at Gaya by god Brahima He should propitiate them by means of Havyas, Kavyas etc. If they are satisfied, all the deities along with the Pitris are propitiated.
93. If the Shraddha at Akşhayavata is performed with great care and effort, with cooked rice alone, the pilgrim will lead the Pitris to the indestructible and eternal Brahmaloka.
94. If a single Brāhmaṇa is fed near that Vaţavřuksa (banyan tree) with vegetables or even with water, it is as fruitful as feeding a crore (of Brahmanas).
95. Sixteen types of gifts should be made to the priest at Gayatirtha after honouring him and offering him clothes, scents etc. in the company of one’s sons.
96-99. Whatever is given at the Vața tree at Gayātirtha to the Pitris will be Akşhaya (indestructible). By seeing, bowing to and worshipping Vateśha with calm and composed mind, the pilgrim will lead his Pitris to the indestructible and eternal Brahmaloka.
Whatever is offered to the Pitris at Gaya, Dharmaprşhtha and Brahmasaras and at the Vata at Gayā sīrşha is Akşhaya (in exhaustible). Obeisance unto that rogašāyin (one slumbering in Yoga sleep) who has assumed the form of an infant boy and who sleeps on the top of the Vața tree in that vast sheet of cosmic waters.
100. Obeisance to the Akşhayavata which is a weapon severing the tree of worldly existence, which removes all the sins and which gives the imperishable Brahman.
In the Kali age, people are the followers of Maheśhvara. Hence Gadadhara has assumed the form of a Linga.
I bow down to that Prapitämaha.