Chapter 53 - Greatness of Tripuruṣaśālā and the Glory of Nārada’s Lake

[Sanskrit text for this chapter is available]

Nārada said:

1. I shall describe another thing, the excellent greatness of the Śālā (‘chamber’). When the holy spot was established by me formerly, I was told (thus) by the leading Brāhmaṇas.

2. “O (sage) of holy rites, make some arrangement for the protectioa of the holy spot.” Thereupon I promised thus: “I shall accord protection to the holy spot.”

3-6. Afterwards Brahmā, Viṣṇu and Maheśvara were propitiated by me with concentration of mind. All the three excellent gods were delighted thereby. They came to me and said, “O Nārada, let a boon be chosen.” After worshipping them I said, “Let the holy spot be protected. This boon alone should be granted to me by the well-propitiated Devas, so that the holy spot is neither damaged nor ruined and my fame is spread.” Then this was promised by the Lords of the Devas: “O sage, let it be so. We shall accord protection to your Brāhmaṇas through our parts (aṃśas).”

7. After saying this, their (respective) digits were released, bestowed by the three gods themselves. Thereafter all the (three) excellent Suras vanished.

8-13. Then along with the Brāhmaṇas, the three Lords of the there worlds (viz. Brahmā, Viṣṇu and Maheśvara) were severally installed in front of the chamber as the defenders of the holy spot.

Whenever Brāhmaṇas are harassed by anyone (the procedure is as follows). In the forenoon the Ṛgveda Mantras are recited, in the midday the Yajur Mantras and in the third Yāma (i.e. afternoon) the Sāman Mantras are recited in loud tone. Then the infuriated Brāhmaṇas will pronounce the curses on them. Whoever it be shall be reduced to ash wit hin seven days, in the course of a year or within three years. The Mantra for the course is as follows:

“If the protection of the holy spot has been promised by you all in front of Nārada, may our enemy be reduced to ash instantaneously by the truthfulness of that vow.”

It is certain that (the trouble-maker) becomes reduced to asḥ on account of this Mantra.

He who visits the chamber of three Puruṣas (i.e. Deities) everyday, worships them and makes them pleased, is honoured in the heavenly world.

[The greatness of the chamber of the three Puruṣas (is concluded).]

The glory of the Nārada Lake

Nārada said:

14-17a. I shall describe another thing, O son of Pṛthā. The greatness of my lake is vast, unparalleled and very difficult to be obtained by Devas.

Formerly this lake was dug by me by means of a blade of Darbha grass. The clay was taken out by means of a copper vessel. The excellent waters were brought from all the Tīrthas and poured into that lake. Thereby the lake was filled up.

17b-21. At the advent of the month of Āśvina, on any Sunday, if a man performs Śrāddha with (mental and physical) purity after taking his holy bath there (in the Nārada Lake) and giving charitable gifts in particular, his Manes become contented until all the living beings are annihilated (i.e. to the end of the world).

This is well-known as Nāradīya Saras (‘Lake belonging to Nārada’) throughout the earth. It is attained even by Devas only by means of great deal of merit.

Whatever is given as charitable gifts here, the Homa offerings made in the fire—all these should be known as everlasting on account of the regular practice of Japas and fasts. One who takes his bath in the excellent lake of Nāraḍa and faithfully worships Nāradeśvara is liberated from all sins.

22. It was in this Tīrtha, O son of Pṛthā, that penance was performed formerly by all the Serpents for the sake of redemption from the curse of Kadrū^[1] as well as with a desire for their own welfare.

23-25. Thereupon they attained great Siddhi on account of the efficacy of this holy Tīrtha.

Thereafter, all the delighted Serpents installed the powerful Liṅga (named) Nāgeśvara on the northern side of (the lake of) Nārada.

Infinite is the merit of those persons who take their bath in the excellent lake of Nārada and worship Hara named Nāgeśvara with great devotion. They need not be afraid of serpents in accordance with the utterance (promise) of the serpents.

[The description of the greatness of the lake belonging to Nārada (is over).]

Nārada said:

26-29a. There is a goddess here, O son of Pāṇḍu, named Aparadvārakā. She is (the goddess) with her abode always fixed at the entrance to the Cosmic Egg. She is guarded by twenty-four crores of goddesses. After performing a penance of long duration, she was propitiated and brought here by me from that place. The great goddess was installed at the western entrance. Dvāravāsinī had been installed at the eastern entrance to the city.

29b-31. On the ninth day in the dark half of the month of Caitra, a man should take his bath in the Kuṇḍa and worship that goddess by means of oblations, Bakula flowers (Mimusops elengi), food offerings, scents, incense etc. His sin committed in the course of seven births perishes instantaneously. Whatever the man desires, he will acquire.

32-33. A barren woman obtains a son merely through a holy dip there on the ninth day in the month of Caitra and by worship with flowers, incense and Arghya. The goddess destroys all obstacles and grants all Siddhis to the devotes instantaneously. This is undoubtedly true.

34-35. The man shall worship Uttaradvārakā too in accordance with the injunctions in this manner. That excellent man also will get this same benefit. By worshipping goddess Dvāravāsinī who is installed at the eastern entrance, one shall obtain the desired benefit.

36-38. At the advent of the month of Āśvina, particularly during Navarātra (i.e. the first nine days), the devotee should observe fast on all the nine nights and take bath in the Kuṇḍa with purity. He should worship the deity with devotion with flowers, incense and food offerings as well as libations. A sonless person will get sons; a poor man will get wealth. O son of Pṛthā, a barren woman gives birth (to children). There is no doubt about this.

Footnotes and references:

[1]:

This refers to Kadrū’s cursing her own children (i.e. Serpents) for their disobedience to stick to the tail of the divine horse Uccaiḥśravas and make it appear black and thus enable her to make her co-wife Vinatā her servant (Mbh, Ādi 20-8).